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REESE   LIBRARY 


L^  'n-lyi 


UNIVERSITY  OF  CALIFORNIA. 


THE   WORLD  OF    THE   UNSEEN 


THE 

WORLD  OF  THE  UNSEEN 

AN   ESSAY 

ON   THE  RELATION   OF  HIGHER   SPACE 

TO  THINGS   ETERNAL 


BY 

ARTHUR    VVILLINK 


^^ 


SB    W&HA.f^ 

or  THE 


tJHIVERSITY 


OF 


CaL]F©RN\^ 


ILontiDn 

MACMILLAN   AND   CO. 

AND    NEW    YORK 
1893 


A II  riehts  resented 


sys^-hs' 


BF  I3S^ 


IV 


LOGY 


EOUC. 

fsycH. 

lifiRARY 
......RY 


CONTENTS 


1.  Introductory  .         .         .         . 

2.  The  Proposition      .... 

3.  The  Higher  Space,  an  Apology    . 

4.  The  Higher  Space 

(i)  The  impossibility  of  representation 

(2)  Where  is  the  Higher  Space  ? 

(3)  Not  at  an  infinite  distance 

5.  Lower  Spaces 

(i)   Space  of  One  Direction 

(2)  Space  of  Two  Directions 

(3)  Space  of  Three  Directions 

(4)  The  mysterious  nature  of  Space 

6.  The  Fourth  Direction 

7.  The  World  of  the  Unseen 

8.  Concerning  the  Departed     . 

9.  Concerning   the  Vision   of   the   Risen 

Lord .         .  .         .         .         . 

10.  The  Appearance  of  our  Space  to  those 
IN  Higher  Space       .         .         .         . 


PAGE 
I 

I  I 
13 

15 
16 

17 
20 

21 
21 
21 

25 
32 
39 

49 

52 

80 
90 


VI  THE  WORLD  OF  THE  UNSEEN 

11.  The  ]\Hnistry  of  the  Angels         .         .       97 

12.  So  FAR  THE  Proposition  has  not  proved 

unreasonable    .         .         .         .         .      i oo 

13.  Concerning    the    Omniscience    of   Al- 

mighty GOD      .         .         .         .         .103 

14.  Yet  Higher  Spaces         ....     106 

15.  Concerning  the  Omnipotence  of  GOD     iii 

16.  Defending   the   Use   of   Geometry   in 

these  S/Vcred  Connections      .         .116 

1 7.  Our  Relation  to  the  Dwellers  in  the 

Higher  Space    .... 
(i)   Our  appearance  . 

(2)  Celestial  bodies  . 

(3)  Bodies  of  Extension 

18.  Our  Higher  Faculties  or  Higher  Space 

Senses        ..... 

1 9.  Concerning  the  Kenosls,  and  the  Earth- 

Life  OF  our  Lord    .         .         .         .148 

20.  Concerning    the    Risen    Body   of   our 

Lord  .         .         .         .         .         .162 

21.  Concerning  the  Ascension  of  our  Lord  165 

22.  Concerning  our  own  Growth  in  Grace  167 

23.  Summary     .    .    .    .    .    .170 

24.  A  Genealogy  of  the  Theory       .  175 


118 
118 
123 
i33 


142 


tTNIVERSITT 


INTRODUCTORY 

Even  the  most  casual  observer  of  the 
characteristics  of  contemporary  thought 
must  be  struck  by  the  appearance  of  many 
symptoms  which  speak  of  a  prevaihng 
restlessness  in  the  minds  of  men. 

Impatience  of  old  boundaries,  whether 
of  creed  or  of  opinion,  is  manifested  by 
vehement  denials  of  orthodox  beliefs  ;  and 
the  same  impatience  shews  itself  in  equally 
vehement  assertions  in  favour  of  new 
standards  whether  of  faith  or  morals. 

Some  persons,  under  the  influence  of 
this  feverish  restlessness,  take  refuge  in 
a  dreary  scepticism  ;  some  in  credulity  or 


^t}^ 


2  THE  WORLD  OF  THE  UNSEEN  i 

superstition.  Some  are  led  to  exalt  private 
judgement ;  some,  submission  to  authority, 
as  the  only  panacea  for  the  cure  of  the 
uneasiness  from  which  they  suffer.  Some, 
again,  can  see  no  remedy,  and  with  how- 
ever great  reluctance,  accept  the  conditions 
which  they  find  so  irksome,  as  being  of 
necessity  ;  and  according  to  their  disposi- 
tions, proceed  as  they  would  say,  to  make 
the  best  of  what  remains  to  them. 

All,  in  whatever  way,  seek  for  some 
cure,  or  at  least  some  alleviation  of  this 
epidemic  ;  and  no  remedy  can  be  suggested 
but  has  its  troop  of  strong  believers,  no 
charlatan  appears  but  finds  a  following. 

In  a  word,  the  most  opposite  extremes 
of  devotion  and  dissipation,  of  selfishness 
and  self-denial,  unite  in  this  that  they 
point  to  the  existence  of  a  deeply-rooted 
prevalence  of  dissatisfaction. 

This  restlessness,  impatience,  uneasiness, 
call  it  what  you  will,  is  not  however  all  an 
evil.  It  gives  a  motive  for  a  search  after 
better  things,  and    though    In    the  search 


I  INTRODUCTORY  3 

some  Individuals  may  go  astray,  the  human 
family  will  eventually  find  a  benefit. 

Among  the  more  hopeful  aspects  of  the 
restlessness  of  which  we  speak  is  this,  that 
it  has  driven  men  to  look  beyond  this  world, 
to  think  of  the  Unseen,  whether  of  the 
future  or  of  the  present ;  and  in  it  to  seek 
for  satisfaction,  for  freedom  from  the  unrest 
of  earth  ;  in  it  to  find  some  hope  of  peace, 
or  at  least  of  comparative  repose. 

A  strong,  even  overwhelming  desire 
is  evident  on  many  sides  to  gain  some 
knowledge  of  the  Hidden  World  and  its 
conditions.  Many  Societies  have  been 
established  on  many  different  foundations, 
whose  object,  if  they  may  be  said  to  have 
a  common  object,  is  to  investigate  the 
phenomena  of  the  Unseen. 

The  feeling  that  this  object  is  of  sur- 
passing Importance  is  very  widely  spread 
abroad  ;  and  the  hold  that  it  has  taken  on 
men's  minds  is  clearly  manifested  by  the 
enthusiasm  of  those  who  are  dominated  by 
it,    and  at  the   same   time  bv   the  vio-our 


4  THE  WORLD  OF  THE  UNSEEN  i 

with  which  it  is  denounced  by  those  who 
oppose  them. 

It  matters  not  what  band  of  workers  or 
investigators  in  this  field  of  enquiry  is 
selected,  they  will  be  found  devoted  to 
their  self-imposed  task  ;  and  at  the  same 
time  there  will  be  found  in  opposition  to 
them  antagonists  who  spare  no  effort 
of  argument  or  ridicule  to  render  their 
conclusions  nugatory. 

Both  opposers  and  opposed,  however 
much  at  issue  among  themselves,  whatever 
theory  they  may  uphold  or  condemn,  agree 
in  this,  that  the  pursuit  of  knowledge  of 
the  Unseen  is  worthy  of  the  greatest  atten- 
tion— the  ones,  since  they  engage  in  it  so 
earnestly ;  the  others,  since  they  feel  it 
worth  while  to  combat  the  conclusions 
which  have  been  arrived  at. 

Amid  all  their  differences  and  diver- 
gences, they  all  bear  united  testimony  to 
the  hold  which  the  Unseen  has  taken  on 
the  imagination  of  the  day. 

Chief   among   all   associations,   and    far 


I  INTRODUCTORY  5 

above  all  societies  of  theorists  however 
earnest,  the  Church  of  Christ  is  an  undying 
v^itness  to  the  attractions  of  the  Unseen, 
and  to  the  paramount  importance  of  the 
study  of  the  things  which  are  hidden  from 
our  mortal  eyes.  She  speaks  of  freedom, 
of  liberty,  of  redemption  from  the  elements 
of  this  earthly  life,  which  is  concerned  with 
things  visible  and  tangible  ;  and  points  to 
the  things  which  are  not  seen,  contrasting 
them,  the  eternal,  with  the  things  which 
are  seen,  and  only  temporal.  And  her 
antagonists,  her  enemies  from  whatever 
side  they  marshal  their  forces  against  her, 
bear  testimony,  only  the  more  strong  in 
proportion  to  the  strength  of  their  hostility, 
in  the  same  direction. 

The  forces  of  attraction  and  repulsion 
are  opposite  to  one  another,  but  the  power 
is  the  same.  One  pole  attracts,  the  other 
pole  repels ;  but  in  both  cases  it  is  the 
power  of  the  Unseen  which  is  in  action, 
and  shews  itself  by  its  effects  on  all,  how- 
ever diverse  those  effects  may  be. 


O  THE  WORLD  OF  THE  UNSEEN  i 

It  is  a  very  mysterious  power.  The 
whole  subject  is  of  course  very  full  of 
mystery.  But  that  is  no  reason  why  it 
should  be  avoided.  Nor  indeed  is  it  a 
reason  why  we  should  despair  of  learning 
anything  about  it. 

The  term  "mystery"  is  relative,  not 
absolute.  And  though,  from  the  Christian 
standpoint,  the  mystery  of  the  Hidden 
World  must  be  regarded  as  having  to  do 
with  the  most  sacred  subjects,  still  the 
strono^est    recopfnition    of    this   sacredness 

o  o 

does  not  carry  with  it  a  prohibition  to 
investigation,  but  only  a  warning  as  to  the 
manner  of  the  investigation. 

The  spot  on  which  we  stand  may  be 
sacred  holy  ground  ;  we  are  not  on  that 
account  warned  off  from  it,  but  only  warned 
as  to  our  behaviour  while  we  stand  upon 
it. 

As  a  matter  of  fact  there  is  nothing  so 
sacred  about  a  mystery  as  to  forbid  our 
trying  to  come  to  some  understanding  of 
it ;  there  is  no  irreverence  in  endeavouring 


I  INTRODUCTORY  7 

to  penetrate  into  any  of  the  secrets  of 
Nature,  however  wide  a  meaning  we  may 
assign  to  the  word  Nature,  even  if  we  use 
it  to  include  the  GOD  of  Nature. 

The  Truth  is  sacred.  Seeking  for  the 
Truth  there  is  neither  presumption  nor 
irreverence,  nor  any  intrusion  into  for- 
bidden ground  ;  always  provided  that  the 
search  is  prosecuted  in  a  right  spirit ;  that 
is,  with  the  intention  of  finding  out  the 
Truth,  and  not  our  own  advantage. 

Indeed,  it  is  a  matter  of  common  know- 
ledge that  as  time  goes  on  many  difficulties 
seem  to  solve  themselves ;  many  prob- 
lems which  appeared  to  be  insuperably 
mysterious  have  worked  themselves  out 
into  comprehension.  It  is  as  if  the  world, 
while  sweeping  onward  in  its  course,  w^ere 
continually  tearing  apart  the  veil  behind 
which  so  much  is  shrouded  from  our  eyes  ; 
thus  making  it  possible  for  those  who  are 
on  the  watch  to  see  through  the  rifts  some- 
thing which  before  was  hidden  either  wholly 
or  in  part. 


8  THE  WORLD  OF  THE  UNSEEN  i 

In  this  way  may  be  figured  the  gradual 
development  of  what  has  been  dimly  per- 
ceived before ;  as  also  the  gradual  percep- 
tion of  newer  knowledge  by  those  who 
look  for  it,  or  are  prepared  to  recognise  it 
when  it  is  before  their  eyes. 

Without  for  a  moment  forgetting  or 
undervaluing  the  marvellous  advances  of 
scientific  research  in  the  physical  world, 
or  its  results  in  revealing  to  us  many 
secrets  of  Nature  in  its  grandest  as  well 
as  in  its  most  delicate  forms,  it  must  be 
acknowledged  that  by  many  minds  a  still 
more  absorbing  interest  is  found  in  the 
thought  of  that  which  is  not  seen,  and 
under  our  conditions  cannot  be  seen 
by  us. 

This,  the  Unseen,  is  often  called  the 
super-natural  or  the  supra- natural,  but 
none  the  less  it  belongs  to  Nature,  though 
in  another  and  a  larger  and  a  higher 
development.  And  indeed  we  are  not 
without  grounds  for  supposing  that, 
broadly     speaking,     there     is     a     physical 


I  INTRODUCTORY  9 

connection  between  that  which  is  seen 
and  that  which  is  not  seen. 

Of  course  we  must  be  prepared  for 
an  encounter  with  many  difficukies  in 
attempting  to  deal  with  what  we  cannot 
see.  But  after  all,  sight  is  not  the  only 
nor  even  the  principal  power  which  we 
possess ;  there  are  many  other  avenues 
beside  that  of  vision  through  which  we 
may  approach  a  knowledge  of  the  Truth. 

This  being  so,  that  which  is  unseen  is 
certainly  not  beyond  the  limits  of  legitimate 
investigation,  and  it  may  be  hoped  that  it 
may  be  brought  within  the  limits  of  a 
sound  theory  of  understanding. 

Of  necessity  any  such  theory  must  be 
at  the  first  very  largely  tentative  ;  and  the 
evidence  by  which  it  is  supported  must  be 
very  largely  circumstantial.  "  Proof  in 
such  a  case  can  hardly  be  demonstrative, 
but  it  may  be  distinctly  corroborative,  and 
this  too  in  a  very  high  degree." 

By  many  people,  no  doubt,  any  attempt 
to    theorise    about    the     Unseen    will    be 


lO      THE  WORLD  OF  THE  UNSEEN        i 

condemned  in  advance  as  being  purely 
speculative.  But  speculation,  even  in  its 
wildest  forms,  has  often  led  to  very  im- 
portant and  very  valuable  results  in  other 
fields  of  enquiry,  and  it  may  do  the  same 
in  this  case,  if  kept  within  due  bounds  of 
sober  and  rational  restraint. 


II 

THE  PROPOSITION 

My  object  in  this  essay  is  to  submit  this 
as  a  proposition — "That  it  is  in  Higher 
Space  that  we  are  to  look  for  the  under- 
standing of  the  Unseen,"  and  to  set  forth 
some  considerations  which  support  the 
proposition,  or  at  least  seem  to  me  to  do 
so.  And  I  would  ask  my  readers  to  look 
upon  the  argument  as  a  whole,  suspend- 
ing their  judgement  as  it  follows  out  its 
course,  and  regarding  it  as  consisting 
of  many  threads,  of  which  each  alone  is 
incapable  of  bearing  the  weight  of  the 
proposition,  though  together  they  have, 
as  I  hope,  the  strength  which  is  necessary 
to  support  it. 

It  must  be  remembered   that  the  only 


12  ^  THE  \\ORLD  OF  THE  UNSEEN  ii 

evidence  that  can  be  produced  is  more  or 
less  indirect.  But  if  it  appears  that  the 
different  threads,  or  the  different  considera- 
tions that  will  be  adduced,  agree  with  one 
another,  and  with  the  necessary  conditions 
of  the  case,  then  they  will  lend  and  receive 
support,  each  to  all,  and  all  from  each. 
And  that  which  was  doubtful  will  become 
more  probable  as  repeated  corroborations 
are  brought  forward,  and  from  probability, 
I  hope,  it  will  advance  to  a  reasonable 
acceptance. 


Ill 

THE  HIGHER  SPACE,  AN  APOLOGY 

There  can  be  but  few  persons  who  have 
not  at  least  heard  of  the  Higher  Space,  or, 
to  use  the  more  familiar  expression,  the 
Fourth  Dimension  of  Space.  It  Is  a  term 
which  In  some  excites  a  good-natured 
ridicule  ;  some  hear  it  with  a  scarcely  veiled 
derision  ;  others  treat  It  with  a  more  or 
less  respectful  Interest,  as  describing  some- 
thing very  wonderful  ;  some  again  meet  it 
with  the  idea  that  it  speaks  of  a  purely 
mental  and  imaginary  conception,  useful 
it  may  be  to  mathematicians  in  their  more 
abstruse  calculations,  as  a  means  of  solving 
difficult  problems  in  the  higher  branches 
of  their  science  ;  but  I  suppose  that  all  or 
nearly  all  will  agree  In  regarding  any  such 


14      THE  WORLD  OF  THE  UNSEEN       m 

application  of  the  subject  as  I  am  con- 
templating, as  being,  if  not  fanciful,  at  all 
events  very  nearly  approaching  that  posi- 
tion of  affairs. 

I  think,  however,  that  it  may  be  shewn 
that  the  proposition  is  not  fanciful,  that 
this  conception  of  Higher  Space  is  not  to 
be  regarded  as  merely  imaginary.  On  the 
contrary  it  is  to  be  considered  as  giving  us 
a  hope  of  the  greatest  assistance  towards 
the  solution  of  questions  in  which  we  all 
have,  or  at  least  ought  to  have,  a  very 
direct  and  even  overwhelming  interest. 

It  would  be  highly  unscientific  to  deny 
the  possibility  of  the  fulfilment  of  the  hope 
which  has  been  expressed,  or  to  assert  a 
priori  that  the  Higher  Space  is  and  can 
only  be  the  playground  in  which  an 
ingenious  imagination  may  disport  itself 
unchecked.  We  will,  therefore,  endeavour 
to  investigate  this  most  fascinating  subject, 
with  some  hope,  however  faint  it  may  be, 
that  as  we  proceed  we  may  not  impossibly 
discover  something  of  value,  or  even  of 
importance. 


IV 

THE  HIGHER  SPACE 

As  a  preliminary  it  is  necessary  that  the 
principles  on  which  we  shall  have  to 
depend  should  be  enunciated  with  as 
much  clearness  as  possible.  And  the 
result  of  various  discussions  has  shewn 
that  a  very  considerable  amount  of  detail 
is  not  to  be  thought  superfluous. 

Without  doubt  even  the  most  elementary 
idea  of  Higher  Space  is  a  difficult  one  to 
grasp  ;  and  although  it  Is  not  really  essen- 
tial to  my  argument,  still  I  cannot  but  feel 
that  many  persons  would  not  be  prepared 
to  accept  any  conclusions  unless  that  Idea 
were  set  before  them  w^Ith  some  elabora- 
tion. It  Is  quite  sufficient  If  the  existence 
of  the  Higher  Space  Is  taken  for  granted, 


I  6  THE  WORLD  OF  THE  UNSEEN  iv 

and  this  assumption  used  as  the  basis  of 
our  argument,  the  principles  being  accepted 
till  the  deductions  drawn  from  them  have 
been  examined.  If  these  are  consistent 
with  each  other  and  with  what  we  know, 
either  of  our  own  knowledge  or  by  Revela- 
tion, the  preliminary  assumption  will  be 
fully  justified. 

I.  The  first  point  on  which  we  shall 
have  to  dwell  is  this,  that  there  are  very 
few  indeed  who  can  realise  the  idea  of  the 
Higher  Space  to  the  extent  of  picturing  it 
mentally.     Of  these  I  am  not  one. 

This  power  is  no  doubt  a  very  enviable 
one  ;  but  though  it  be  lacking,  the  want  of 
it  does  not  in  the  least  degree  interfere 
with  the  acceptance  of  the  proposition 
before  us.  It  will  amply  suffice,  as  has 
been  said,  if  the  principles  are  grasped, 
and  the  argument  will  not  suffer  in  any 
way  so  long  as  this  is  the  case. 

We  start  then  from  this  point,  that  we 
cannot    illustrate    the    conception    of    the 


IV  THE  HIGHER  SPACE  17 

Higher  Space  even  In  the  most  diagram- 
matic way  upon  a  blackboard.  It  is  at  first 
a  purely  mental  conception,  and  the  only 
way  in  which  it  can  be  approached  is  by 
degrees. 

2.  At  the  very  outset  we  are  met  by 
a  difficulty,  which  expresses  itself  in  the 
question,  Where  is  there  any  room  for 
this  Higher  Space  ? 

Our  natural  ideas  of  our  own  Space, 
based  upon  our  personal  experience,  lead 
us  to  imagine,  among  other  things,  that  it 
extends  on  all  sides  of  us.  Thus,  when 
we  try  to  think  of  other  Worlds  or  other 
Spaces,  we  are  Inclined  to  think  of  them 
as  if  they  were  at  a  very  great  distance 
from  us. 

That  Is  to  say  that  we  think  of  our 
World  or  our  Space,  as  if  it  were  In  the 
centre  of  the  Universe,  occupying  a  vast 
sphere,  while  beyond  that  sphere  there  may 
be  other  Worlds  or  Systems  or  Spaces, 
occupying  still  vaster  spherical  envelopes. 


1 8  THE  WORLD  OF  THE  UNSEEN  iv 

Or  it  may  be  that  we  think  more 
humbly  of  our  Space,  and,  with  a  greater 
modesty,  regard  it  as  being  in  some  obscure 
corner  of  the  Universe,  forming  a  block,  so 
to  speak,  of  Space,  beyond  which  other 
blocks  of  some  kind  or  other  exist,  and 
represent  other  Worlds  or  Systems  or 
Spaces. 

Or  again,  it  may  be  that  these  expres- 
sions only  represent  to  our  minds  something 
connected  with  the  stars  and  planets  and 
constellations.  This  last  view  is  only 
mentioned  for  the  purpose  of  pointing  out 
that  all  these  bodies  are  situated  in  our 
Space,  so  that  no  reference  to  them  is  pos- 
sible when  the  expression,  "  Other  Worlds," 
is  used.  Higher  Space  is  outside  our 
Space,  and  it  is  therefore  outside  our  Space 
that  room  is  to  be  found  for  it.  Distance 
does  not  enter  into  the  question  at  all  ;  it 
is  only  with  Direction  that  we  have  to  do. 

This  is  the  first  of  all  the  principles 
which  we  have  to  get  hold  of ;  it  is  a  fact 
which  must  be  borne  in   mind  ;  else  there 


IV  THE  HIGHER  SPACE  I  9 

is  no    hope    of  understanding   the  subject 
at  all. 

We  will  try  to  make  this  quite  clear. 
It  may  be  seen  in  this  way.  Astronomers 
have  taught  us  that  our  Space  is  practically 
illimitable.  Figures  are  lost  in  the  depths 
of  Space.  Thousands  of  miles  are  as  un- 
considered trifles  in  the  computation  of  the 
distances  of  even  the  nearest  stars.  And 
far  away  beyond  them  our  Space  still 
extends  indefinitely,  till  the  mind  is 
staggered  in  the  endeavour  to  appreciate, 
however  inadequately,  the  extent  of  our 
own  Space. 

The  only  escape  that  we  can  find  from 
hopeless  despair  in  the  attempt  to  describe 
the  distance  of  the  boundary  of  our  Space, 
Is  to  say  that  it  is  infinite.  This  really 
means  that  w^e  do  not  know  anything  about 
it,  that  we  cannot  fix  a  limit  beyond  which 
our  Space  does  not  extend. 

This  being  so,  the  pertinence  of  the 
enquiry.  Where  is  there  any  room  for 
Higher  Space?  is  to  be  seen.      If  such  a 

ftrisf 


20      THE  WORLD  OF  THE  UNSEEN       iv 

Space  does  exist  outside  our  Space,  does 
it  lie  beyond  the  infinitely  distant  bound- 
ary ?     Or  where  ? 

3.  If  the  foregoing  were  the  only  idea 
of  Space  with  which  we  are  acquainted,  it 
would,  indeed,  be  hopeless  to  attempt  to 
realise  anything  belonging  to  other  Worlds 
or  Spaces.  Remove  them  to  as  great  a 
distance  as  you  will,  they  are  still  not 
removed  beyond  that  infinitely  distant 
boundary  of  our  own  Space.  In  other 
words  there  is  no  room  in  that  direction  for 
a  Higher  Space. 


V 

LOWER   SPACES 

I.  But  this  Is  not  our  only  Idea  of  Space. 
We  can  and  do  speak  of  inferior  Spaces. 
By  thinking  of  them  our  minds  may  be 
prepared  for  the  recognition  of  the  exist- 
ence of  Higher  Space,  existing  not  at  a 
distance  such  as  no  figures  can  express, 
but  elsewhere,  in  some  new  direction  with 
which  we  are  not  practically  acquainted. 
This,  as  I  have  said,  by  degrees. 

2.  The  first  of  these  steps  is  to  be  taken 
by  confining  our  thoughts  to  a  single 
straight  line,  resolutely  excluding  from 
our  minds  anything  and  everything  out- 
side that  one  straight  line. 

Suppose  that  this  is  done.      Now  we  are 


2  2  THE  WORLD  OF  THE  UNSEEN  v 

thinking  of  Space  of  One  Dimension,  or,  as 
we  may  call  it,  of  One  Direction  ;  since 
under  these  conditions  motion  can  only 
take  place  along  that  line.  That  is,  if  a 
point  is  travelling  under  these  conditions, 
it  can  only  trace  or  retrace  that  line. 
Backwards  or  forwards  it  is  the  same  line 
along  which  it  moves  and  no  other.  Only 
one  direction  is  possible,  that  is  along  the 
one  straight  line,  outside  of  which  it  can- 
not be  transported. 

This  is  the  simplest  and  most  element- 
ary idea  of  Space  that  can  be  put  before  our 
minds.  In  other  words  it  is  the  Lowest 
Space  of  which  we  can  think. 

Though  speaking  of  it  as  a  straight  line, 
it  is  not  to  be  regarded  as  a  mathematical 
straight  line,  for  that  consists  of  length 
without  breadth,  and  is  imaginary,  not 
physical.  We  are  thinking  of  physical 
Space,  It  must  therefore  be  regarded  as 
being  wide  enough  for  an  atom  to  move 
along  it. 

To  make  the  conception  of  this  Lowest 


LOWER  SPACES  23 


Space  as  clear  as  possible,  we  will  repre- 
sent it  by  a  straight  tube  of  glass  of  the 
smallest  conceivable  section,  perfectly 
smooth  inside,  and  just  large  enough  for 
the  smallest  possible  subdivision  of  matter 
to  pass  along  it.  The  bore  of  the  tube  is 
Space  of  One  Direction.  It  is  of  indefinite 
tenuity,  but  it  is  thinkable. 

I  dwell  on  this  because  it  is  import- 
ant that  from  the  first  our  minds  should 
familiarise  themselves  with  the  thought  of 
the  limitations  of  Low  Space.  And 
because  w^e  can  examine  the  conditions 
of  this  Lowest  Space  with  accuracy. 

Since  the  diameter  of  the  tube  is  the 
smallest  possible,  it  is  evident  that  any 
being  in  this  Space  must  fill  up  the  tube 
entirely  from  side  to  side.  He  may  be  of 
any  length,  but  he  cannot  be  thicker  than 
the  tube.  This  means  that  he  cannot  pass 
another  being  in  that  Space. 

Childish  as  this  observation  may  seem 
to  be,  it  is  not  without  its  importance  ;  for 
it  makes  it  evident  that  the  possibilities  of 


24  THE  WORLD  OF  THE  UNSEEN  v 

existence,  whether  physical  or  mental,  are 
terribly  restricted  in  the  Lowest  Space. 
Activity  of  either  kind  is  forbidden,  accord- 
ing to  our  notions.  There  is  very  little  to 
do,  and  very  very  little  to  think  about. 

Still,  though  this  Space  is  so  extremely 
limited,  it  is  impossible  to  know  all  about 
it. 

Supposing  that  one  single  being  dwelt 
in  it,  he  could  travel  for  ever  either  back- 
wards or  forwards  to  an  infinite  distance. 
He  could  only  be  really  acquainted  with 
the  monotonous  condition  of  his  moment- 
ary resting-place. 

And  even  we,  regarding  his  Space  from 
outside,  through  the  transparent  walls  of  it, 
cannot  know  all  about  it ;  for  beyond  the 
small  extent  in  our  immediate  neighbour- 
hood, we  can  only  depend  upon  the 
principles  of  Analogy  and  Continuity  in 
our  speculations  as  to  the  conditions 
prevailing  at  different  points  of  the  Space. 

Even  here  on  the  threshold  of  our 
investigations   of    Space    the    Mystery  of 


V  LOWER  SPACES  25 

Space   confronts  us.     There  is  no  escape 
from  it. 

For  even  in  this  most  restricted  con- 
ception of  Space,  the  very  lowest  which  we 
can  call  physical,  w^e  are  met  by  the  idea  of 
infinity,  which  bids  us  beware  of  supposing 
that  even  such  an  apparently  simple  idea 
as  that  of  one  straight  line  is  to  be  com- 
pletely grasped  by  our  powers  of  thought. 
Our  knowledge  cannot  be  complete  even 
in  respect  of  Space  of  One  Direction  ;  it 
is  only  close  to  us  that  we  can  absolutely 
know  what  is  going  on.  Beyond  that, 
deduction  and  inference  and  reasoning  lead 
us,  and  we  are  content  to  follow  their  guid- 
ance, but  without  them  we  should  be  in 
hopeless  ignorance  of  all  beyond  our  reach. 

3.  We  will  now^  take  another  step,  and, 
rising  a  little  in  the  thought  of  Space, 
turn  our  minds  to  w-hat  exists  at  the  two 
sides  of  our  straight  line. 

This  is  a  Plane  or  Surface.  Not,  indeed, 
a  mathematical  plane  which  possesses  only 

"  CFTHE  ' 


26      THE  WORLD  OF  THE  UNSEEN        v 

the  properties  of  length  and  breadth  ;  that 
is  an  imaginary  conception,  ours  is  physical. 

We  may  represent  this  Space  as  we  did 
the  Lower  Space,  by  thinking  of  two  per- 
fectly smooth  flat  plates  of  glass,  lying 
parallel  to  each  other,  and  so  close  to  each 
other  that  they  are  separated  only  by  the 
thickness  of  an  atom. 

Giving  our  minds  liberty  to  act  in  this 
Space,  but  not  above  or  below  it,  we  find 
that  we  are  able  to  think  of  motion,  not 
only  in  a  backwards  and  forwards  direction, 
but  also  to  the  right  and  left. 

A  new  Direction  has  been  introduced. 
This  Space  is  known  as  Space  of  Two 
Dimensions,  or,  as  we  may  call  it,  of  Two 
Directions,  since  in  addition  to  the  One 
Direction  that  we  found  along  the  straight 
line,  we  may  now  diverge  to  either  side 
of  it. 

It  is  convenient  to  think  of  these  diver- 
gences as  taking  place  to  the  right  or  left 
along  lines  at  right  angles  to  the  original 
straight  line,  because  in  this  way  there   I  Z 


7 


V  LOWER  SPACES  2/ 

the    least    contusion    introduced    into    the 
discussion  of  motion  in  this  Space. 

We  will,  therefore,  consider  a  point 
moving  in  Space  of  Two  Directions  in  this 
way.  Or  rather,  to  import  a  little  human 
interest  into  the  consideration,  we  will 
suppose  that  we  are  watching  some  being 
through  the  plate  of  glass  above  him. 

In  order  that  the  idea  may  be  as  vivid 
as  possible,  we  will  think  of  him  as  if  he 
were  like  one  of  those  shadow  pictures 
which  we  sometimes  see  on  the  walls  of  old 
houses.  What  we  shall  see  is  this.  He 
can  travel  from  any  one  point  to  any  other, 
by  going  first  for  a  certain  distance  along 
one  straight  line,  and  then  by  going  for  a 
certain  distance  alonof  another  straight  line 
at  right  angles  to  it.  As  a  rule  he  will  go 
straight  from  one  position  to  the  other.  But 
this  is  only  because  he  likes  to  take  a  short 
cut ;  we  know  that  he  can  make  his  journey 
in  the  way  which  we  have  mentioned. 

When,  therefore,  we  wish  to  describe  the 
Space  in  which   he  moves,  in   the  simplest 


28      THE  WORLD  OF  THE  UNSEEN        v 

way,  we  say  that  by  a  judicious  use  of  Two 
Directions  only,  he  can  get  from  any  one 
place  to  any  other. 

When  we  look  a  little  closer,  we  see 
that  this  being  fills  up  the  whole  of  his 
Space  from  side  to  side.  If  therefore  he 
wishes  to  pass  another  being  in  his  Space 
he  can  only  do  It  by  jumping  or  climbing 
over  his  head,  or  crawling  under  his  feet. 
He  cannot  turn  round,  he  can  only  see 
what  is  before  him.  And  of  course  he 
cannot  see  anything  which  lies  outside  the 
plates  which  enclose  him.  His  senses 
are  only  adapted  for  the  Space  in  which 
he  dwells,  he  cannot  by  means  of  any  of 
them  perceive  anything  outside  of  it. 

But  at  the  same  time  we  observe  that 
he  Is  infinitely  better  off  than  a  being  in 
the  Lower  Space  of  only  One  Direction, 
he  Is  not  compelled  to  confine  himself  to 
the  utterly  monotonous  existence  In  the 
tube,  his  ideas  are  of  a  higher  order  than 
those  of  the  lower  being ;  compared  to 
them    his    powers    are    of    an    infinitely 


V  LOWER  SPACES  29 

extended  nature,  he  can  think  of  what 
the  lower  being  could  not  conceive,  he  is 
in  the  enjoyment  of  a  Greater  Freedom, 
although  to  our  notions  even  that  is  sadly 
limited. 

Although  this  Space  Is  to  our  percep- 
tions very  limited,  still  as  before  it  is  not 
possible   to   know  all   about   it.     There  is 
no   limit    beyond   which   we  can   say   that 
farther  motion  Is  Impossible.     Our  friend 
may  take  his  journey  with  an  acquaintance 
behind   him,   and   travel    to   any   distance, 
and  then  it  will  always  be  possible  to  think 
of  going  farther.      He  can  never  be  said 
to  know  the  conditions  of  any  part  of  his 
Space    which    he    has    not    visited.      And 
even   we    who    can    look    down    upon    his 
Space,  and  see  through  the  plate  of  glass 
what   is   going   on   In  It,  cannot  know   all 
about   that    Space ;   for  beyond   the  small 
extent  of  it   in  our  own  immediate  neigh- 
bourhood, we  can  only  depend   upon   the 
principles   of  Analogy   and   Continuity   In 
our    speculations    as     to     the     conditions 


30      THE  WORLD  OF  THE  UNSEEN        v 

prevailing      at     different     points     of     the 
Space. 

The  idea  of  infinity  comes  In,  to  warn 
us  of  the  existence  of  the  Mystery  of 
Space,  and  to  remind  us  that  what  we 
know  outside  the  very  narrow  Hmits  of 
our  own  observation,  we  can  know  only 
by  a  process  of  reasoning  or  deduction  or 
inference,  although  we  are  content  to 
consider  them  as  being  trustworthy  guides. 

There  are  two  observations  to  be  made 
In  this  place  which  are  of  great  importance 
to  the  developing  of  our  future  argument. 
This  is  the  first.  That  we  perceive  that 
an  Infinite  number  of  tubes  such  as  repre- 
sented the  Lowest  Space  may  be  laid  side 
by  side  in  the  Space  of  Two  Directions, 
this  means  that  the  Space  of  Two  Direc- 
tions is  of  an  infinitely  greater  extent  than 
the  Space  of  one  Direction.  That  is  that 
the  infinity  of  the  Lower  Space  is  swal- 
lowed up  In  the  infinity  of  the  Higher ;  so 
that  this  latter  though  it  includes  the 
former    may    be    regarded    as    practically 


V  LOWER  SPACES  3 1 

independent  of  It.  So  small  a  portion  of 
It  is  occupied  by  the  comparatively  in- 
significant tube,  that  from  the  lower  point 
of  view,  the  whole  of  the  Higher  Space 
may  be  regarded  as  lying  outside  the 
Inferior  Space,  and  beyond  it.  At  the 
same  time  the  Higher  Space  is  In  absolute 
contact  with  every  point  of  the  Lower 
Space,  at  the  two  sides  at  the  Right  and 
Left.      Not  at  an  infinite  distance  from  It. 

Already  then  there  appears  a  faint 
glimmering  of  the  answer  to  the  question, 
Where  is  there  any  room  for  the  Higher 
Space  ? 

The  second  observation  Is  this.  In 
passing  from  the  Lower  Space  of  One 
Direction  to  the  next  Higher  Space  of 
Two  Directions  there  Is  an  enormous 
increase  In  the  power  of  the  mind,  propor- 
tional to  the  Increase  of  the  Space  In 
which  it  works.  At  once  it  becomes 
emancipated  from  the  very  narrow  limits 
Imposed  upon  it  while  It  was  confined  In 
its  operations  to  Space  of  One  Direction, 


32      THE  WORLD  OF  THE  UNSEEN       v 

and  it  revels  In  the  sense  of  comparatively 
very  much  Greater  Freedom. 

4.  We  are  now  ready  to  take  another 
step.  We  will  introduce  the  idea  of  a 
Third  Direction,  that  is  we  will  no  longer 
confine  ourselves  to  the  plane  Space  shut 
in  between  the  two  glass  plates ;  but, 
removing  them,  permit  ourselves  to  rise 
above  or  sink  below  it.  This  brings  in 
the  conception  of  thickness,  or  of  what 
we  call  solid  things. 

Up  to  the  present  we  have  only  been 
able  to  think  of  fiat  things.  Everything 
has  been  perfectly  flat,  possessing  only 
length  and  breadth,  with  the  minimum  of 
thickness  which  is  required  for  any 
physical  perception  of  them  at  all.  Now 
beside  length  and  breadth  things  may 
have  the  property  of  thickness. 

This  Space  to  which  we  have  come  is 
known  as  Space  of  Three  Dimensions,  or 
in  the  same  way  as  before  we  may  call  it 
Space  of  Three   Directions  ;    for  now  we 


V  LOWER  SPACES  33 

are   able    to    think    of    motion    as    being 
possible  and  taking  place — 

(i.)  Backwards  or  Forwards,  (ii.)  To 
the  Right  or  Left,      (iii.)   Up  or  Down. 

In  the  same  way  as  before  we  notice 
that  by  a  judicious  use  of  motion  in  these 
three  directions  we  can  reach  any  one 
point  in  this  Space  from  any  other  point. 
That  is  by  moving  for  a  certain  distance 
along  one  straight  line,  then  for  a  certain 
distance  along  another  straight  line  at  right 
angles  to  it,  and  then  along  another  straight 
line  at  right  angles  to  the  plane  in  which 
the  two  former  lines  were  drawn. 

Of  course  there  is  a  nearer  way  of 
making  the  journey  ;  but  since  every 
journey  may  be  analysed  in  this  manner, 
it  is  evident  that  only  the  three  directions 
of  which  we  are  speaking  are  necessary, 
and  therefore  that  the  name  which  has 
been  given  to  this  Space  is  a  true  descrip- 
tion of  it. 

At  the  risk  of  being  tedious  T  must 
repeat  the  observations  which  have  already 

D 


34  THE  WORLD  OF  THE  UNSEEN  v 

been  made  as  to  the  relations  of  the  two 
Lower  Spaces ;  for  it  is  desirable  to 
familiarise  the  mind  with  the  principles 
which  they  involve. 

First,  then,  the  Higher  Space  of  Three 
Directions  is  of  infinitely  greater  extent 
than  the  Lower  Space  of  Two  Directions. 
Or,  to  put  it  in  the  clearest  way,  there  is 
room  in  it  for  an  infinite  number  of  Spaces 
of  Two  Directions  piled  one  upon  another. 
The  infinity  of  the  Lower  Space  is  swal- 
lowed up  in  the  higher  infinity  of  the 
Higher  Space,  so  that  this  latter  is  practi- 
cally independent  of  the  former,  and  may 
be  considered  as  lying  outside  of  it,  and 
beyond  it ;  while  at  the  same  time  the 
Higher  Space  is  in  perfect  contact  with 
every  point  of  the  Lower  Space  through 
its  whole  extent,  not  at  an  infinite  distance 
from  it. 

Secondly,  in  passing  from  the  Space 
of  Two  Directions  into  the  Higher  Space 
of  Three  Directions,  there  is  an  enormous 
increase  in  the  power  of  the  mind,  propor- 


V  LOWER  SPACES  35 

tional  to  the  Increase  of  the  extent  of  the 
Space  in  which  it  works.  It  has  become 
emancipated  from  the  very  narrow  limits 
of  the  flat  Space,  and  rejoices  In  the  sense 
of  a  higher  Hberty  and  a  Greater  Freedom. 

I  will  just  set  down  in  passing,  though 
It  may  hardly  be  necessary,  that  this  Space 
of  Three  Directions  Is  the  Space  in  which 
we  live. 

So  far  we  have  been  considering  what 
is  before  our  eyes,  and  by  using  almost 
Identical  expressions,  we  have  found  our 
way  from  Space  of  One  Dimension  or 
One  Direction  through  Space  of  Two 
Dimensions  or  Two  Directions,  to  Space 
of  Three  Dimensions  or  Directions.  The 
same  kind  of  process  has  been  followed 
with  exactness. 

On  the  w^ay  we  have  seen  that  the 
Higher  Space  of  Two  Directions  Is  In 
perfect  contact  with  Space  of  One  Direc- 
tion ;  though  to  an  intelligent  being  in 
the  Lower  Space  it  would  naturally  be 
conceived  as  being  at  an  infinite  distance, 


36      THE  WORLD  OF  THE  UNSEEN        v 

since  It  lies  beyond  his  range.  And  In 
the  same  way  we  have  seen  that  Space 
of  Three  Directions  Is  In  perfect  contact 
with  Space  of  Two  Directions,  though  to 
an  IntelHgent  being  In  the  Lower  Space 
it  would  naturally  be  conceived  as  lying 
at  an  infinite  distance,  since  it  Is  beyond 
his  range. 

These  results  must  be  borne  In  mind. 

In  view  of  the  next  step  which  we 
are  about  to  take,  this  farther  observation 
is  desirable,  viz.  That  we  must  recognise 
the  existence  of  the  mystery  of  Space  here 
In  the  Space  with  which  we  are  most 
familiar,  as  well  as  In  the  Inferior  Spaces 
with  which  we  have  been  occupying  our- 
selves up  to  the  present.  Beyond  the 
very  narrow  range  of  our  own  personal 
experience,  we  have  to  depend  very  largely 
on  the  principles  of  Analogy  and  Continuity 
for  our  Ideas  of  what  goes  on  in  the  depths 
of  Space.  We  cannot  see  beyond  a  very 
little  way  into  the  farther  distances  of 
Space.     And  even  when  our  vision  Is  re- 


V  LOWER  SPACES  37 

inforced  by  the  telescope,  the  additional 
penetration  of  Space  which  is  within  our 
power  is  comparatively  small  when  we 
consider  the  infinite  depths  of  it.  And 
yet  we  are  quite  content  to  draw  our  con- 
clusions by  reasoning  from  what  we  see 
as  to  the  conditions  of  what  we  cannot 
see,  or  at  best  can  only  very  dimly 
perceive. 

And  more  than  this,  since,  as  we  have 
said,  we  are  not  concerned  with  distances 
so  much  as  direction,  it  is  well  that  we 
should  recognise  the  fact  that  our  ideas  of 
direction  are  by  no  means  to  be  depended 
on.  With  us  direction  is  relative,  not 
absolute.  Let  it  be  supposed  that  there 
are  two  men  standing  at  the  two  poles 
of  the  Earth,  and  two  more  on  the 
Equator,  these  two  latter  looking  towards 
each  other,  that  is  one  looking  East  and 
the  other  looking  West.  Now  when  the 
man  at  the  North  Pole  points  Up,  the  man 
at  the  South  Pole  says  that  the  direction 
is  not    Up   but    Down  ;    while   the  two  at 


J 


8  THE  WORLD  OF  THE  UNSEEN 


the  Equator  are  not  only  at  issue  with 
them,  but  also  at  the  same  time  at  issue 
between  themselves.  The  direction  in 
which  the  first  is  pointing  is  to  the  one 
looking  East  neither  Up  nor  Down,  but  to 
the  Left ;  while  to  his  brother  who  is  look- 
ing West  it  is  as  certainly  to  the  Right. 
From  this  we  see  that  our  ideas  of  direction 
are  not  by  any  means  absolute,  but  purely 
personal,  or  at  the  best  conventional. 


VI 

THE  FOURTH  DIRECTION 

In  passing  from  the  thought  of  Space  of 
Three  Dimensions  or  Directions  to  Space 
of  Four  Directions,  we  shall  have  to 
introduce  a  new  direction.  But  though 
at  first  this  may  appear  to  be  a  difficulty, 
if  the  result  of  the  little  illustration  above 
has  been  taken  to  heart,  it  will  not  be 
at  all  insuperable. 

As  before,  all  that  we  have  to  do  is  to 
give  our  minds  liberty  to  imagine  another 
Direction  beside  the  three  with  which  we 
have  been  engaged.  If  our  minds  have 
been  confused  by  the  thought  of  the 
mystery  of  Space  as  we  have  seen  it  in 
the  Inferior  Spaces  as  well  as  in  our  own, 
and  by  the  bewildering  differences  in  the 


40      THE  WORLD  OF  THE  UNSEEN       vi 

estimation  of  directions  amonof  ourselves 
from  which  we  can  only  escape  by  the 
use  of  conventional  expressions,  no  new 
effort  will  be  called  for,  a  repetition  of 
the  one  which  we  have  already  made  will 
be  sufficient.  And  it  may  be  repeated 
once  more  that  a  clear  comprehension  of 
the  new  direction  is  not  by  any  means 
essential  to  the  developing  of  the  proposi- 
tion before  us.  Indeed,  if  we  had  to 
wait  till  this  new  direction  should  be 
realised,  we  should  have  to  wait  a  very 
long  time,  and  then  probably  be  dis- 
appointed. 

With  the  introduction  of  the  new  Direc- 
tion we  must  give  it  a  name.  The  only 
name  that  can  be  given  is  something  like 
this,  The  Fourth  Direction.  For  this 
Direction  being  one  with  which  we  are 
not  acquainted,  we  cannot  give  it  any 
descriptive  name,  and  it  is  therefore  desir- 
able to  make  use  of  a  name  which  shall 
not  commit  us  to  anything  beyond  our 
experience,   and   which  at    the  same   time 


VI  THE  FOURTH  DIRECTION  4 1 

does  not   open   out   the  possibility  of  any 
misapprehension. 

Now  we  are  to  think  of  motion  as 
being  more  compHcated  in  analysis  than 
before,  though  at  the  same  time  more  free  ; 
since  we  conceive  of  it  as  taking  place  in 
a  new  direction  as  well  as  those  with 
which  we  are  acquainted.  Of  course  this 
new  direction  is  not  only  along  the  line 
of  the  Fourth  Direction  which  is  at  right 
angles  to  the  three  mutually  perpendicular 
lines  of  which  we  have  experience  [though 
that  line  is  taken  as  being  typical  of  the 
Space,  in  the  same  way  as  the  Up  and 
Down  line  was  taken  as  being  typical  ot 
the  Space  of  Three  Directions  in  compari- 
son with  the  Space  of  Two  Directions  ; 
and  the  Right  and  Left  line,  of  the  Space 
of  Two  Directions  in  comparison  with 
the  Space  of  One  Direction],  there  are 
an  infinite  number  of  directions  com- 
pounded between  each  one  of  the  Three 
and  the  new  Fourth  Direction.  That  is, 
we  are  no  more  compelled  to  confine  our 


42  THE  WORLD  OF  THE  UNSEEN  vi 

energies  to  three  directions  only,  since  a 
Fourth  Direction  with  its  infinite  number 
of  combinations  is  opened  to  us  so  that 
our  range  is  extended  indefinitely. 

Of  course  I  am  only  speaking  of  our 
mental  range,  for  in  our  present  conditions 
this  Higher  Space  is  altogether  beyond 
our  physical  reach. 

Making  use  of  almost  the  same  phrase- 
ology as  before,  we  recognise  the  fact  that 
this  Higher  Space  of  Four  Directions  is  of 
infinitely  greater  extent  than  the  Lower 
Space  of  Three  Directions.  The  infinity 
of  our  Space  is  swallowed  up  in  the  higher 
infinity  of  the  Higher  Space,  so  that  the 
latter  is  practically  independent  of  the 
former,  and  may  be  regarded  as  lying  out- 
side it  and  beyond  it,  while  yet  it  is  in 
perfect  contact  with  every  point  of  our 
Space  in  its  whole  extent.  Not  at  an 
infinite  distance  from  it. 

And  moreover  the  same  observation 
may  be  made  as  in  the  earlier  cases,  viz. 
that  an  infinite  number  of  Spaces  such  as 


VI  THE  FOURTH  DIRECTION  43 

ours  may  be  accumulated  one  on  another, 
within  the  limits  of  the  Higher  Space  of 
Four  Directions. 

This  is  a  terribly  hard  thing  to  realise 
in  any  way,  but  it  is  evidently  a  fact,  and 
to  accept  it  is  a  help  in  recognising  some 
of  the  conditions  of  the  Higher  Space. 

We  have  now  found  the  answer  to  the 
question,  Where  is  there  any  room  for  a 
Higher  Soace?  It  lies  in  the  Fourth 
Direction. 

Step  by  step,  using  almost  the  same 
words,  we  have  risen  from  the  conception 
of  Space  of  One  Direction  to  that  of  Space 
of  Four  Directions.  The  process  has  been 
identically  the  same.  The  principles  of 
Analogy  and  Continuity,  to  which  we 
looked  for  guidance  in  the  farther  regions 
of  the  Lower  Spaces,  as  well  as  in  the 
distances  of  our  own  Space,  the  only 
principles  on  which  w^e  could  depend  for 
knowledge  of  anything  beyond  our  imme- 
diate neighbourhood,  have  been  found  to  be 
available  in  this  case  also.     So  that  now  we 


44  THE  WORLD  OF  THE  UNSEEN  vi 

see  our  way  to  some  understanding  of  the 
Higher  Space  of  Four  Directions,  at  least 
so  far  as  this,  that  there  is  a  logical  ground 
for  the  acceptance  of  the  conception  of  it 
as  existing — Somewhere. 

The  fact  that  we  cannot  point  in  the 
Fourth  Direction  need  not  trouble  us. 
This  is  not  to  be  expected.  For  as  we 
have  seen  in  considering  the  Inferior 
Spaces,  even  Intelligent  beings  in  a  Lower 
Space  are  utterly  unable  to  recognise  the 
Direction  which  is  characteristic  of  the 
next  Higher  Space,  so  much  so  that  they 
naturally  think  of  it  as  lying  at  an  infinite 
distance,  while  yet  to  our  perceptions  it  is 
absolutely  near  to  them. 

In  the  same  way  to  our  natural  ideas 
concerning  it,  the  Higher  Space  of  Four 
Directions  seems  to  be  at  an  infinite  dis- 
tance, simply  because  it  lies  in  an  unknown 
direction,  of  which  we  cannot  be  cognisant. 
And  the  Unknown  is  naturally  relegated 
to  a  great  distance. 

There  are,  as  I  have  said,  some  favoured 


VI  THE  FOURTH  DIRECTION  45 

individuals  who  can  see  in  their  mind's  eye 
the  line  which  is  drawn  in  the  Fourth 
Direction.  Though  there  are  but  a  few  of 
them,  the  rest  of  us  may  find  a  satisfaction 
in  knowing  that  this  Direction  can  be 
mentally  pictured  by  some  gifted  persons  ; 
and  those  who  have  had  their  doubts  about 
its  real  existence,  may  in  some  degree  be 
reassured  by  the  knowledge  that  it  is  real 
to  some,  although  that  experience  is  not 
shared  by  all. 

But  after  all  we  do  not  depend  only 
upon  this  fact,  nor  on  the  analogy  which 
the  pursuit  of  our  argument  has  set 
before  us. 

The  foregoing  has  only  been  an  attempt 
at  a  translation  into  ordinary  language 
of  what  mathematicians  have  taught  us. 
They  are  easily  able  to  shew  far  more  than 
a  possibility  of  the  existence  of  this  Fourth 
Direction. 

They  can  write  down  expressions  which 
seem  to  represent  figures  in  Space  of  Four 
Directions,  and  then  make  sections  of  them 


46  THE  WORLD  OF  THE  UNSEEN  vi 

which  we  can  at  once  recognise  as  being 
real,  not  fanciful. 

Thus  for  example — 

represents    a    figure    in    Space    of    Four 
Dimensions. 

The  Section  of  it  In  our  own  Space  Is — 

^  '^  2  2 

X  +y  +  z  -  r 

which  is  a  Sphere,  of  which  the  radius  is  r. 

The   operation   is  exactly  the  same  as 

that  by  which  we  find  the  Section  of  the 

Sphere  in  Space  of  Two  Dimensions,  which 

is — 

x^  +  y"  -  r', 

and  represents  a  circle,  of  which  the  radius 
is  r. 

This  brings  the  Fourth  Direction  of 
Space  Into  the  region  of  real  existences. 
For  It  Is  far  harder  to  imagine  that  there 
can  be  real  sections  of  things  which  do  not 
exist,  than  to  believe  in  the  existence  of 
real  figures  when  we  see  the  sections. 


VI  THE  FOURTH  DIRECTION  47 

Of  course  in  endeavouring  to  translate 
the  accounts  of  operations  in  the  Higher 
Geometry  into  plain  English,  the  exceed- 
ingly idiomatic  language  of  the  original 
has  made  it  impossible  to  represent  it 
satisfactorily.  Much  therefore  has  been 
lost.  But,  however,  enough  has  been 
preserved  to  introduce  the  idea  of  Higher 
Space,  and  to  make  the  meaning  of  the 
term  to  some  extent  intelligible.  Suffi- 
ciently so,  I  trust,  for  its  adoption  as  the 
basis  of  a  working  hypothesis. 

Thus  much  at  all  events  is  clear,  that 
we  are  speaking  of  a  vastly  greater  extent 
of  Space  than  that  in  which  we  move — a 
Space  which  is  in  absolute  apposition  with 
every  point  of  our  Space,  not  far  away  ; 
on  the  contrary  situated  in  such  wise 
as  that  the  smallest  movement  in  the 
Fourth  Direction  would  immediately  bring 
us  into  it. 

And  this,  that  in  that  Space  the  mind  is 
free  to  exercise  itself  in  Four  Directions 
instead  of  only  three,  and  therefore  finds 


48  THE  WORLD  OF  THE  UNSEEN  vi 

its  powers  enormously  increased,  increased 
in  proportion  to  the  increase  of  the  Space 
in  which  it  works  ;  for  it  is  emancipated 
from  the  Hmitations  which  were  imposed 
upon  it  in  our  Lower  Space.  Of  these 
hmitations  we  are  not  always  conscious  ;  to 
recognise  the  fact  that  they  are  due  to  the 
conditions  of  our  Space  requires  a  little 
thought.  But  it  is  to  be  hoped  that  the 
preceding  discussion  of  the  Lower  Spaces 
has  made  this  tolerably  clear,  for  in  truth 
there  is  no  new  principle  involved. 


VII 

THE   WORLD   OF  THE   UNSEEN 

I  WILL  call  this  Space  The  World  of  the 
Unseen. 

This  will  at  once  suggest  what  is  in  my 
mind,  viz.  that  it  is  not  empty,  not  peopled 
only  by  imaginations  and  dreams,  but  full 
of  life  and  activity,  with  all  things  that  are 
necessary  for  the  expression  of  that  activity, 
and  the  maintenance  and  enjoyment  of 
that  life. 

It  is  of  necessity  that  the  only  proof 
that  can  be  given  in  favour  of  this 
assumption  must  depend  on  circumstantial 
evidence,  of  w^hich  the  force  is  largely 
cumulative.  But  this  is  no  more  than 
another  way  of  saying  that  we  are  consid- 
ering something  that  is  out  of  reach.     The 


50  THE  WORLD  OF  THE  UNSEEN  vii 

same  kind  of  proof  Is  regarded  as  being 
valid  in  connection  with  other  questions 
which  deal  with  what  is  out  of  reach  and 
out  of  sight ;  there  is  therefore  no  reason, 
so  far,  why  it  should  not  be  the  same  in 
this  case  also. 

The  proof  must  consist  in  the  answers 
which  are  given  to  questions  such  as 
these — 

Does  this  theory  explain  what  we 
know  to  be  facts,  though  hitherto  without 
explanation  ? 

Does  it  remove  any  difficulties  which 
have  puzzled  us  ? 

Does  It  reconcile  any  apparent  con- 
tradictions ? 

I  hope  and  think  that  it  does.  And  if 
this  be  shewn  to  be  the  case,  the  cumulative 
force  of  the  argument  will  be  largely 
increased  by  every  additional  success. 
Moreover,  each  case  in  which  the  theory  is 
justified  by  its  results,  will  present  the 
thought  of  Higher  Space  in  such  a  way 
as  to  tend  to  the  satisfying  of  those  who 


VII  THE  WORLD  OF  THE  UNSEEN  5  I 

may  have  hesitated  to  receive  it,  on  the 
ground  that  they  cannot  understand  the 
conception,  and  do  not  regard  the  previous 
argument  as  being  sufficient  to  estabhsh 
the  existence  of  a  real  Space  beyond  our 
Space,  lying  in  an  unknown  direction, 
infinitely  larger  than  our  Space,  and  in 
perfect  contact  with  it. 


VIII 

CONCERNING  THE  DEPARTED 

We  have  now  seen  some  of  the  principles 
on  which  we  are  to  depend,  and  are 
sufficiently  equipped  to  proceed  to  the 
discussion  of  some  of  the  questions  which 
we  are  to  consider. 

The  first  of  these  is  a  very  interesting 
one.  It  is  this.  Where  do  they  dwell 
that  are  departed  hence  in  the  Lord  ? 
What  is  their  condition  ? 

These  are  questions  which  have  re- 
ceived very  many  answers,  and  these 
answers  by  no  means  agree  together. 

When  we  speak  of  the  Departed  we 
are  obliged  to  use  the  greatest  caution  ; 
and  I  cannot  think  that  our  thoughts  of 
them  are  even  tolerably  satisfactory. 


VIII  CONCERNING  THE  DEPARTED  53 

We  speak  of  them  as  being  happy.  We 
beheve  that  they  are  in  a  state  of  happi- 
ness.    We  are  right  in  doing  so. 

But  while  we  are  sure  that  they,  are 
happy,  we  are  compelled  to  acknowledge 
that  this  conveys  absolutely  nothing  to  our 
minds  as  to  the  manner  of  their  happiness. 

The  fact  of  their  happiness  is  estab- 
lished. The  manner  of  it  is  most  obscure. 
There  is  a  fundamental  obstacle  to  the 
understanding  of  our  words. 

So  far  as  saying  that  they  are  at  peace, 
where  the  wicked  cease  from  troubling  and 
the  weary  are  at  rest,  that  they  are  in  safe- 
keeping, in  a  better  world,  and  so  on,  we 
are  sure  that  we  are  making  no  mistake, 
because  we  receive  these  statements  on  the 
most  certain  warrant  of  Holy  Scripture. 

But  when  we  come  to  think  more  closely 
about  it,  we  find  that  so  far  as  our  descrip- 
tion has  gone,  the  happiness  of  which  we 
have  been  speaking  consists  in  the  absence 
of  disturbing  elements,  i.e.  our  description 
of  it  has  been  characterised  by  negatives. 


54  THE  WORLD  OF  THE  UNSEEN  viii 

Now  we  cannot  understand  a  purely  nega- 
tive happiness.  So  long  as  we  can  only 
say  that  in  their  life  there  is  not  this 
or  that  to  Avhich  we  are  accustomed,  the 
only  idea  that  is  definitely  presented  to 
us  is  this,  that  their  state  is  altogether 
different  from  anything  with  which  we  are 
acquainted,  and  each  successive  negative 
makes  the  distinction  or  even^  the  contra- 
diction between  their  state  and  ours  more 
wide.  So  much  so  that  the  principle  of 
Continuity  which  we  have  learnt  to  regard 
as  being  of  almost,  if  not  quite,  universal 
application,  fails  us  here. 

It  is  true  that  in  the  case  of  one  who 
regards  GOD  as  his  loving  Father,  his 
faith  is  able  to  surmount  this  difficulty. 
He  is  content  to  know  that  his  departed 
are  in  the  hands  of  a  tender  Father,  Who 
is  sure  to  fulfil  His  word  to  them,  and  give 
them  all  things  that  are  necessary  to  their 
fullest  happiness. 

But  this  requires  faith  ;  and  all  men 
have  not  faith. 


viii  CONCERNING  THE  DEPARTED  55 

And  even  those  whose  faith  Is  of  the 
strongest  and  most  robust  would  find  a 
very  true  and  hvely  satisfaction  If  they 
could  only  know  something  of  the  condi- 
tion of  their  beloved  ones  who  have  gone 
from  them. 

We  do  want  to  know  this,  If  It  be  pos- 
sible ;  we  do  want  to  have  something 
definite  before  us  ;  something  that  we  may 
be  able  to  grasp  If  only  partially  ;  some- 
thing that  we  may  be  able  to  understand, 
or  at  least  begin  to  understand  ;  something 
positive,  or  at  least  more  positive  than  we 
have  yet  seen. 

We  want  it,  not  for  the  vulear  reason  of 
a  devouring  curiosity  which  desires  to  pry 
Into  everything  that  Is  concealed  simply 
because  it  is  concealed  ;  not  only  In  order 
that  w^e  may  be  able  to  think  more  intelli- 
gently of  those  who  have  gone  before  us, 
though  this  would  be  a  legitimate  and 
sufficient  reason  for  such  a  desire  ;  but 
also  for  our  own  sakes,  that  It  may  be 
possible  for  us  to  look  forward  in  a  more 


56  THE  WORLD  OF  THE  UNSEEN  viii 

intelligent  way  with  a  more  distinct  antici- 
pation to  the  time  when  we  too  shall 
depart  hence  and  be  no  more  seen  in  this 
world. 

This  want  has  long  been  felt  ;  it  has 
produced  many  attempts  to  describe  the 
life  of  the  other  world.  But  some  of  them 
are  very  vague  and  very  incomprehensible, 
adding  in  no  degree  to  the  understanding 
of  the  conditions  of  the  other  life  ;  others 
again  are  of  such  a  kind  as  not  to  be 
attractive  to  any  save  the  most  spiritually 
minded  ;  while  others  are  simply  efforts  to 
reproduce  the  scenery,  the  surroundings  of 
this  present  life  in  its  most  lovely  and 
delightsome  aspects,  investing  them  with 
the  most  glowing  superlatives,  yet  leaving 
our  thoughts  no  higher  than  our  earthly 
material  plane. 

These  two  schools  contradict  each  other. 

It  is  not  to  be  wondered  at  that  this  is 
so,  indeed  at  present  our  ideas  are  in  such 
a  state  of  confusion  that  it  could  hardly  be 
otherwise. 


VIII  CONCERNING  TTIE  DEPARTED  57 

Let  US  begin  at  the  beginning.  There 
are,  broadly  speaking,  two  alternatives 
before  us. 

1.  We  may  think  of  our  departed 
brethren  as  beinof  near  to  us.  In  this  case 
we  must  regard  them  as  being  invisible,— 
i.e.  unseeable,  —  and  also  intangible,  for 
it  is  a  matter  of  common  experience  that 
we  do  not  see  them,  and  cannot,  as  a  rule, 
perceive  their  presence  by  any  test.  From 
this  point  of  view  we  are  compelled  to  sup- 
pose that  they  are  immaterial,  so  far  at 
least  as  our  appreciation  of  matter  is  con- 
cerned ;  at  all  events  they  must  be  entirely 
different  from  ourselves. 

2.  On  the  other  hand,  we  may  think  of 
them  as  enjoying  an  existence  not  wholly 
different  from  our  own.  This  means  that 
they  are  invested  in  some  sort  of  material 
bodies,  such  as  we  can  understand.  In 
this  case  we  are  bound  to  think  of  them  as 
being  at  a  vast  distance  from  us,  a  distance 
at  all  events  sufficient  to  remove  them 
from    our    sight,    even    when    that    is    re- 


58  THE  WORLD  OF  THE  UNSEEN  viii 

inforced  by  all  the  appliances  with  which 
science  has  endowed  us.  Their  habitation 
In  this  case  may  be  supposed  to  lie  In  some 
one  of  the  stars  or  planets,  as  some  have 
thought,  but  It  cannot  be  near  to  us. 

In  the  present  state  of  thought  on  this 
subject  these  two  alternatives  will  practi- 
cally exhaust  the  possibilities  of  the  situa- 
tion. For  an  ethereal  or  gaseous  body, 
though  It  would  technically  answer  to  the 
description  of  a  material  form.  Is  not  such 
as  we  can  contemplate  with  any  satisfaction 
as  a  higher  form  of  existence,  nor  can  we 
comprehend,  or  even  desire,  the  happiness 
of  which,  according  to  our  appreciation, 
such  a  body  would  be  susceptible. 

Practically,  I  suppose,  the  majority  of 
people  are  content  to  think  of  their  de- 
parted as  enjoying  a  real  existence,  i.e, 
real  to  their  apprehension,  without  troub- 
ling themselves  as  to  its  character,  and 
at  the  same  time  to  regard  them  as 
being  in  some  Indefinable  way  near  to 
them,  though,   as  we  have  seen,  the  two 


VIII  CONCERNING  THE  DEPARTED  59 

things  are  incompatible  ;  in  a  word  they 
refuse  to  be  influenced  by  a  too  rigorous 
attention  to  the  logic  of  the  case. 

But  how  very  unsatisfactory  this  is. 
There  are  two  alternatives,  mutually  ex- 
clusive, but  in  effect  both  are  accepted  at 
the  same  time.  Is  it  possible  to  imagine 
a  more  hopeless  confusion  of  thought  ? 

We  will  endeavour  to  enquire  impar- 
tially what  we  do  know  of  the  departed, 
what  firm  ground  w^e  have  to  go  upon.  If 
we  can  but  grasp  some  facts,  some  solid 
facts,  surely  they  will  help  us  to  come  to 
some  definite  conclusion,  some  distinct  con- 
ception about  our  departed  brethren  who 
have  gone  before  us,  and  their  condition. 

First,  then,  we  have  this  Fact,  that  in 
the  beginning  GOD  made  man  in  His  own 
Image,  after  His  Likeness.  He  then  gave 
to  man  the  highest  possible  form. 

This  Likeness  has  not  been  entirely 
lost,  however  much  it  has  been  defaced  by 
sin.  Of  this  we  are  assured  by  the  fact 
that  the  Son  of  GOD  was   able  to   take 


6o  THE  WORLD  OF  THE  UNSEEN  viii 

our  nature  upon  Him  when  He  came  to 
dwell  on  Earth. 

Man  being  therefore  in  the  highest, 
noblest  form,  there  is  no  higher  nobler 
form  that  can  be  given  to  him. 

That  is  when  he  leaves  this  world,  and 
passes  into  a  higher  state  of  being,  he 
retains  the  Likeness  of  GOD,  or  in  other 
words,  he  still  has  a  form  at  least  analogous 
to  ours.  If  it  were  otherwise,  in  a  higher 
state  of  being  he  would  take  a  lower  form. 
This  cannot  be  admitted  for  a  moment. 

So  far  we  are  supported  by  what  S. 
John  tells  us  in  the  Book  of  the  Revelation, 
where  we  read  that  he  saw  the  Redeemed 
clothed  In  white  robes,  wearing  crowns  on 
their  heads,  bearing  palms  In  their  hands, 
playing  on  instruments  of  music,  and  sing- 
ing the  new  song. 

Here  a  number  of  points  are  enumerated 
as  having  been  observed  by  the  Apostle. 
All  of  them  are  consistent  with  the  idea 
that  those  whom  he  saw  were  seen  under 
the  likeness  of  humanity,  and  so  far  as   I 


VIII  CONCERNING  THE  DEPARTED  6 1 

am  aware  there  is  no  suggestion  to  the 
contrary  to  be  met  with  in  any  authority 
on  the  subject  ;  at  all  events  there  is 
nothing  in  the  account  of  the  vision  which 
gives  any  reason  to  suppose  that  the  Re- 
deemed were  noticeably  different  in  their 
appearance  from  ourselves. 

This  too  we  may  note,  that  S.  John 
was  not  a  careless  observer,  for  the  careful 
details  which  he  gives  us  of  the  appearance 
of  other  beings  w^iich  were  very  different 
from  anything  that  he  was  accustomed  to 
see,  prove  to  us  that  he  noticed  accurately 
what  was  presented  to  his  eyes. 

We  may  therefore  accept  it  as  a  fact 
that  the  Redeemed  have  forms  analogous 
to  ours,  and  that  these  forms  are  com- 
posed of  some  kind  of  material,  which  is  a 
real  material,  even  from  the  point  of  view 
of  the  unscientific  man,  a  material  w^hich  is 
not  invisible  or  unseeable,  for  S.  John  did 
see  them  when  he  was  in  the  position  to 
do  so. 

Let  this  be  called  Fact  A. 


62  THE  WORLD  OF  THE  UNSEEN  viii 

Side  by  side  with  this  fact  there  is 
another  which  must  be  taken  into  con- 
sideration. It  is  this,  that  no  one  has 
ever  seen  a  soul  departing  from  the  body  ; 
and  that  there  are  but  few  who  even  claim 
that  they  have  seen  a  Spirit-form  unless 
it  has  been,  as  they  say,  materialised. 

This  fact  is  in  contradiction  to  the 
former  fact.  For  if  the  departing  soul  is 
invisible  to  us,  it  cannot  be  material  in 
such  a  sense  as  is  required  for  our  com- 
prehension of  its  conditions. 

It  would  therefore  appear  that  the 
forms  which  S.  John  saw  are  to  us  in- 
visible, that  is,  that  it  is  impossible  for 
us  to  see  them.     Let  this  be  called  Fact  B. 

To  reconcile  these  two  facts,  A  and 
B,  without  doino^  violence  to  either  of 
them,  or  rather  to  find  some  conception 
which  will  include  them  both,  is  a  task 
which  is  very  difficult  at  present. 

I  suppose  that  the  following  will  be 
accepted  as  a  fair  account  of  the  usually 
received  solution  of  the  difficulty. 


VIII 


CONCERNING  THE  DEPARTED  6^ 


S.  John  was  ''  in  the  Spirit."  He  there- 
fore was  able  to  see  other  spirits,  but  we 
cannot  do  so. 

Pressing  the  question,  Why  not  ?  we 
shall  be  told  that  a  ''spirit"  is  Invisible  to 
us,  that  a  "spiritual  "  body  cannot  be  seen 
except  by  "spiritual  "  eyes. 

This  cannot  be  accepted  as  a  conclusive 
answer.  What  do  we  know  of  a  "spirit" 
that  we  dare  to  say  so  positively  that  It  Is 
and  must  be  Invisible  to  us  ? 

What  is  a  "  spirit"  ? 

To  answer  that  It  is  an  existence,  an 
essence,  that  it  is  ethereal,  immaterial,  Im- 
palpable, Imperceptible  by  any  tests,  that 
for  all  we  know  the  air  may  be  full  of 
"spirits,"  even  thickly  crowded  with  them, 
while  we  have  no  appreciation  of  their  pre- 
sence, all  this  is  to  veil  In  a  cloud  of  words, 
and  mostly  negative,  and  If  not  negative 
very  vague,  the  confession  that  we  really 
know  nothing  about  a  "spirit,"  that  a 
"  spirit "  Is  to  us  inconceivable,  that  we 
have  no   words   by  which  to   describe   it, 


64  THE  WORLD  OF  THE  UNSEEN  viii 

and  in  fact  no  clear  ideas  concerning  it  to 
be  described. 

Granting  for  a  moment  that  this  vague 
description  is  all  that  we  can  hope  for, 
and  that  it  is  true  as  far  as  it  goes,  that 
this  ethereal,  rarefied,  or  immaterial  exist- 
ence has  a  form  that  can  be  recognised  by 
its  brother  existences,  we  are  still  com- 
pelled to  enquire,  Of  what  kind  are  its 
pleasures  ?  its  functions  ?  its  means  of 
expression  ? 

To  reply  that  the  pleasures  of  a 
"spirit"  are  "  spirrtual "  pleasures;  that 
the  functions  of  a  "spirit"  are  "spiritual" 
functions ;  and  the  employments  of  a 
"spirit"  are  "spiritual"  employments,  is 
all  that  can  be  said.  Of  course  it  will  be 
added  that  these  "  spiritual "  evidences  of 
life  are  far  higher,  far  purer  than  those 
of  which  we  have  any  experience  ;  but  that 
does  not  carry  us  any  farther  in  the  under- 
standing of  the  conditions  of  spirits.  Such 
amplifications  are  not  elucidations,  they 
are  only  comments,  arising  from  a  reverent 


VIII  CONCERNING  THE  DEPARTED  65 

desire  to  express  the  undoubted  foct  that 
the  conditions  of  the  departed  in  Paradise 
are  better  than  ours  here  on  Earth,  while 
still  leaving  the  question  of  the  manner 
of  their  superiority  unsettled.  As  a  matter 
of  fact  all  this  tells  us  nothing,  it  simply 
leaves  us  where  we  were. 

What  we  want  is  something  definite, 
something  that  we  may  lay  hold  of.  We 
cannot  be  really  satisfied  by  the  echoing 
backwards  and  forwards  of  the  words 
''spirit"  and  ''spiritual." 

When  we  bless  GOD'S  Holy  Name 
for  those  that  are  departed  this  life  in  His 
faith  and  fear,  we  want  to  have  some- 
thing in  our  minds  for  which  we  can 
thank  Him  intelligently,  something  that 
we  may  not  only  believe,  but  also 
understand  to  be  better  than  what  went 
before. 

When  we  look  forward  to  future  happi- 
ness for  ourselves,  we  want  to  see  some- 
thing before  us  which  we  can  recognise  as 
being  better  than  what  we  have.    In  a  word, 

F 


66  THE  WORLD  OF  THE  UNSEEN  viii 

we  do  want  to  know  something  about  the 
conditions  of  the  other  world. 

If  this  be  proved  to  be  impossible,  we 
must  be  content  to  believe  as  we  have 
believed,  that  those  conditions  are  better 
than  our  present  conditions  ;  and  to  wait 
as  we  have  waited,  until  we  reach  the 
farther  shore. 

But  I  cannot  think  that  this  is  necessary. 
I  am  persuaded  that  it  is  possible  for  us  to 
know  a  great  deal  about  the  conditions  of 
the  other  world  ;  I  think  that  we  have 
a  right  to  expect  this  knowledge,  and 
therefore  I  am  sure  that  we  do  no  wrong 
if  we  try  to  find  out  and  formulate  much 
concerning  them. 

Yet  how  can  this  reasonable  desire  be 
gratified  so  long  as  we  have  the  two  Facts 
A  and  B  before  us  ?  One  of  them  seems  to 
describe  an  existence  which  is  real  to  our 
comprehension,  since  it  is  not  wholly 
different  to  our  own  ;  the  other  practically 
contradicts  it,  and  gives  only  in  its  place,  the 
words  "spirit"  and  "spiritual"  which  we 


VIII  CONCERNING  THE  DEPARTED  67 

do  not  understand,  which  we  cemnot 
even  begin  to  understand,  which  there- 
fore represent  what  is  to  us  an  unreal 
existence. 

By  the  first  fact  we  are  encouraged  to 
beheve  that  there  is  a  real  continuity  be- 
tween the  present  state  of  being  and  the 
future  state,  such  as  all  experience  of  our 
progress,  physical,  mental,  spiritual,  leads  us 
to  expect.  A  development,  an  evolution  it 
may  be,  but  still,  however  great  the  advance, 
along  the  same  lines  as  those  to  which  we 
are  accustomed. 

The  second  fact  seems  to  speak  of  a 
violent  breach  in  this  continuity,  a  tremend- 
ous dislocation,  a  revolution  instead  of  an 
evolution,  in  all  the  aspects  of  our  being. 
It  demands  a  fresh  start,  from  a  new  stand- 
point, in  an  entirely  new  state  of  things, 
in  which  "spirits,"  concerning  which 
nothing  can  be  predicated,  pass  their  time 
in  *'  spiritual "  employments,  performing 
"  spiritual  "  functions,  enjoying  "spiritual  " 
pleasures,     all    of   which    are    of  another 


68  THE  WORLD  OF  THE  UNSEEN  viii 

order  from  anything  with  which  we  are 
acquainted,  and  therefore  convey  to  our 
minds  no  idea  "at  all. 

I  think  that  the  idea  of  Higher  Space 
supplies  the  necessary  link  between  the 
facts  A  and  B,  and  reconciles  them. 

We  have  understood  that  we  cannot 
point  in  the  direction  of  this  Space,  since 
it  lies  in  the  Fourth  Direction  which  is 
unknown  to  us.  We  cannot  by  means  of 
any  of  our  senses  penetrate  into  that 
Space,  nor  can  any  of  our  senses  reveal  to 
us  anything  that  goes  on  within  it.  It 
is,  however,  to  be  reached  from  any  point 
in  our  world,  without  passing  through 
any  other  point  in  our  world,  by  a  move- 
ment in  the  Fourth  Direction,  which  is 
first  perceived  when  the  limitations  of 
the  body  are  removed. 

Suppose  that  the  soul,  when  it  parts 
from  the  body,  passes  into  the  Higher 
Space  along  the  line  of  the  Fourth  Direc- 
tion, and  at  once  we  find  room  for  the  two 
Facts  A  and  B   which   before  seemed   to 


VIII  CONCERNING  TFIE  DEPARTED  69 

be  Opposed  to  each  other,  and  even 
mutually  exclusive. 

This  we  proceed  to  shew. 

The  suggestion  is  that  at  the  moment 
of  dissolution  the  personality  of  the  dying 
man  is  transferred  into  the  Higher  Space. 

From  what  has  been  said  above  it 
appears  that  in  the  Higher  Space  there  is 
an  indefinitely  extended  expanse  in  which 
the  true  person  of  the  man  takes  up  its 
habitation.  His  powers  and  faculties  are 
not  lost.  On  the  contrary  they  are 
infinitely  increased,  and  as  by  our  hypo- 
thesis this  Higher  Space  is  not  empty  but 
furnished  w^ith  all  that  is  necessary  or  even 
desirable  for  those  who  live  in  it,  we 
are  able  to  think  of  the  departed  as  enjoy- 
ing what  is  to  our  minds  a  real  existence, 
with  real  forms,  analogous  to  ours,  and 
near  to  us.  This  gives  room  for  Fact 
A. 

The  movement  of  the  person  in  order 
to  reach  the  Higher  Space  has  been  along 
an   Unseen  path  into  the   Unseen  World. 


JO  THE  WORLD  OF  THE  UNSEEN  viii 

Therefore  during  the  passage  he  Is  not 
seen.     This  gives  room  for  Fact  B. 

Here,  then,  is  a  simple  means  of  recon- 
ciHng  two  facts  which  seemed  to  be  in 
hopeless  antagonism,  a  simple  conception 
which  includes  them  both,  and  exhibits 
them  as  being  complementary  to  each 
other,  instead  of  opposed  to  each  other. 

If  now  we  think  of  our  departed,  we 
may  rightly  think  of  them  as  being  in 
forms  not  wholly  unlike  our  own  ;  that  is, 
forms  such  as  we  can  consider  as  being 
real,  not  shadowy,  nor  immaterial  ;  and  at 
the  same  time  we  need  not  think  of  them 
as  being  at  an  infinite  distance  from  us, 
although  they  are  in  a  state  in  which 
all  their  powers  are  enormously,  even 
infinitely  increased,  extended,  and  de- 
veloped. 

Here  I  must  pause  to  guard  against  a 
possible  misunderstanding  or  misconcep- 
tion. I  am  not  to  be  understood  as  wishing 
to  do  away  with  the  terms  spirit  and 
spiritual.     The  use  of  them  is  so  common 


VIII  CONCERNING  THE  DEPARTED  Jl 

in  Holy  Writ  that  it  is  perliaps  almost 
unnecessary  to  say  so  ;  but  I  do  desire  to 
protest  emphatically  against  what  I  feel 
to  be  an  abuse  of  these  terms  which  gives 
the  impression  of  something  which  we 
cannot  recognise  as  being  real,  but  on 
the  contrary  seems  to  describe  what  is  very 
misty,  very  vague,  and  very  much  like  a 
dream  of  the  imagination. 

I  would  submit  that  these  words  "spirit" 
and  "  spiritual "  should  be  understood  as 
describing  a  connection  with  Higher 
Space;  while  "body"  and  "bodily"  de- 
scribe a  connection  with  our  Lower 
Space. 

It  may  be  that  some  will  think  that 
this  is  rather  premature,  or  at  least  that 
it  is  merely  the  substitution  of  one  set 
of  words  for  another.  But  I  venture  to 
hope  that  a  greater  familiarity  with  the 
thought  of  Higher  Space  will  tend  to  the 
recognition  of  the  fact  that  the  substitution 
is  of  something  thinkable  for  something 
unthinkable ;     of  somethino^   concrete    for 


72  THE  WORLD  OF  THE  UNSEEN  viii 

something  abstract  ;  in  a  word,  of  some- 
thing, however  far  beyond  the  reach  of 
our  senses,  for  what  is  practically  no-thing. 

In  any  case  this  is  the  sense  in  which 
the  terms  will  be  used  in  this  essay,  and 
therefore  it  is  well  that  they  should  be 
defined  as  soon  as  possible.  If  it  is  found 
that  this  use  of  the  words  is  not  strained 
nor  artificial,  but  natural,  this  will  go  a 
long  way  towards  justifying  it. 

Now  comes  the  question,  Does  this 
theory  throw  any  light  upon  the  condition 
of  the  Departed  ?  Does  it  in  any  way 
enable  us  to  comprehend  anything  of  their 
state  ? 

At  all  events  this  much  has  been  arrived 
at,  as  we  have  proceeded,  that  we  have 
seen  a  conceivable  habitation  for  them  in 
which  we  may  think  of  them  as  dwelling 
in  what  are  to  us  real  bodies,  with  real 
powers,  amid  real  surroundings,  of  which 
none  are  so  utterly  different  from  what  we 
are  accustomed  to  as  that  we  cannot 
appreciate  them. 


VIII  CONCERNING  THE  DEPARTED  "J 2) 

This  is  so  far  satisfactory  in  itself;  and 
since  it  agrees  with  what  an  unsophisti- 
cated mind  would  naturally  expect  (witness 
the  beliefs  of  simple  practical  people  like 
our  far  -  off  ancestors,  and  others),  the 
satisfaction  is  increased. 

Moreover,  it  agrees  with  the  principle 
of  Continuity,  which  leads  us  to  expect 
that  when  the  boundary  of  this  world  is 
passed  the  stream  of  life  will  .  not  be 
violently  interrupted  or  turned  into  another 
channel  ;  and  that  the  tendencies  which 
have  been  blamelessly  forming  in  our 
present  life  will  not  be  reversed  or  thrown 
on  one  side  as  useless,  but  that  all  that  is 
good  will  be  preserved  and  strengthened. 

Our  theory  tells  us  also  that  when  one 
passes  from  us  into  the  Higher  Space,  his 
sphere  and  power  of  action  and  sensation 
Is  Indefinitely,  even  infinitely,  enlarged. 
What  is  to  us  the  unknown  direction  Is 
perfectly  well  known  to  him,  and  all  his 
faculties  and  aptitudes  become  adapted  In 
accordance  with  this  enlargement. 


^^^^^"e 


D     i^.iiRA^ 


UKJVJEr  ^^ 


74  THE  WORLD  OF  THE  UNSEEN  viii 

A  little  consideration  will  make  the 
bearing  of  this  evident.  If  we  were  to 
picture  to  ourselves  such  a  condition  as 
would  be  represented  by  perfect  health  of 
body  and  mind  and  soul,  that,  even  in  our 
World,  our  Space,  would  be  most  enviable. 
It  would  seem  to  offer  such  transcendently 
wonderful  possibilities  of  growth  and  pro- 
gress in  knowledge,  art,  and  grace,  as  to 
constitute  a  veritable  Utopia. 

But  even  so  we  should  be  compelled  to 
recognise  the  existence  of  a  bar  to  progress 
beyond  a  certain  limit.  Death  places  a 
boundary  beyond  which,  in  this  stage  of 
our  existence,  nothing  can  be  touched. 
In  this  state  of  being,  maturity  is  only  the 
herald  of  decay  ;  by  accident,  or  it  may  be, 
by  Euthanasia,  the  terminus  of  activity 
must  sooner  or  later  be  reached  even  under 
the  most  favourable  conditions  imaginable. 

This  is  a  difficulty  inherent  in  the  very 
foundations  of  our  physical  existence.  Our 
body,  with  its  necessary  infirmities,  sets  a 
limit  even   to   our  aspirations.       In   some 


Till  CONCERNING  THE  DEPARTED  75 

cases  the  limit  of  time,  in  others  the  h'mit 
of  endurance,  in  others  again  the  h'mit  of 
expression.  However  healthy  the  con- 
ditions may  be,  the  mind,  which  is  the 
more  excellent  partner  in  the  firm,  is  con- 
stantly reminded  of  the  imperfections  of  its 
associate  the  body  ;  and  strive  how  it  may, 
it  cannot  educate  it  up  to  its  requirements  ; 
however  reluctantly,  it  is  compelled  to 
acknowledge  that  it  cannot  dissolve  the 
partnership  in  this  life,  and  must  abide  by 
the  conditions  of  the  association. 

In  the  Higher  Space  this  is  no  longer 
so,  the  weaker  partner  has  been  retired  ; 
the  body,  that  is  the  mortal  body,  is  no 
longer  a  drag  on  the  mind,  the  corruptible 
elements  have  been  shaken  off,  there  is 
no  more  decay ;  death  having  done  its 
utmost  has  but  dissolved  the  partnership, 
and  so  removed  the  hindrance  to  farther 
progress. 

And  more,  the  condition  of  the  Departed 
of  whom  we  speak  is  rightly  described  as 
a  holy  state  ;  and  this  qualification  means 


76  THE  WORLD  OF  THE  UNSEEN  viii 

nothinc^  less  than  that  they  are  in  a  con- 
dition of  perfect  health,  and  indefectible. 
All  the  diseases  of  the  mind  and  soul  are 
cured  ;  and  as  time  goes  on  the  constitution 
itself,  which  has  suffered  during  the  time  of 
probation  here  on  earth,  becomes  stronger 
and  stronger,  instead  of  failing,  as  it  does 
with  us. 

As  a  consequence  boundless  possibilities 
at  once  appear.  Not  only  is  the  intellect 
set  free  from  what  has  been  a  clog  upon  it, 
not  only  are  the  limits  of  time,  endurance, 
and  expression  set  back  indefinitely,  but 
more,  far  more,  than  that  is  found  to  have 
been  accomplished. 

Push  back  to  the  utmost  limits  the 
thought  of  what  might  be  in  this  world 
under  such  conditions  ;  let  the  mind  revel 
in  imagination  of  the  potentialities  revealed 
in  such  circumstances,  still  even  such 
imaginations  are  totally  inadequate  to  de- 
scribe what  is  in  Higher  Space. 

There,  in  the  state  of  Greater  Freedom, 
many  of  the  complications  which  perplex 


VIII  CONCERNING  THE  DEPARTED  ^^ 

US  are  seen  to  be  but  parts  of  a  simple 
whole  which  we  cannot  discern.  What  are 
to  us  independent  and  isolated  phenomena 
without  any  apparent  connection  w^ith  each 
other  are  plainly  seen  in  their  true  and 
harmonious  relationships.  There,  laws 
which  have  been  painfully  determined  here, 
are  seen  to  be  no  more  than  particular 
statements  of  special  cases,  easily  to  be 
deduced  from  higher  laws  which  we  cannot 
perceive.  There,  too,  things  which  w^e 
regard  as  utterly  impossible  are  not  only 
natural,  but  matters  of  course  ;  what  we 
call  miracles,  of  everyday  occurrence. 

The  idea  that  the  habitation  of  the 
Departed  is  at  an  infinite  distance,  or  at 
least  at  a  very  great  distance,  is  so  in- 
grained in  many  minds  that  it  is  necessary 
to  repeat  that  the  Higher  Space  is  not  to 
be  reached  by  gazing  into  the  depths  of 
our  own  Space.  The  telescope  brings  us 
no  nearer.  It  lies  close  to  us  on  every 
side.  There  is  absolutely  no  distance 
between    us     and     the    boundary   of    that 


78  THE  WORLD  OF  THE  UNSEEN  viii 

Space.  There  Is  nothing  which  can  inter- 
pose between  us  and  the  Higher  Space. 

Some  gruesome  stories  of  persons  who 
have  been  buried  aHve  recur  to  our  mem- 
ories. Enclosed  as  they  were  in  shell,  in 
lead,  in  casket,  each  made  as  carefully 
as  possible,  how  does  the  spirit  escape  ? 
Through  these  envelopes  ?  Through  the 
superincumbent  earth  ?  Not  so.  There 
is  no  barrier  between  them  as  they  lie  in 
the  grave  and  the  Higher  Space.  There 
is  an  open  side  of  which  we  can  know 
nothing  save  that  it  does  exist,  through 
which  and  by  which  the  spirit  passes 
into  the  Higher  Space.  A  closed  box  is  a 
prison  from  our  point  of  view,  but  it  is 
not  so  from  the  point  of  view  of  Higher 
Space. 

This  statement  must  be  reo^arded  as 
carrying  us  up  to  the  limit  of  what  can  be 
said  at  present,  but  it  is  imperfect,  and 
therefore  we  shall  have  to  recur  to  this 
question  later,  when  some  further  principles 
have  been  developed.     Enough  has  been 


VIII  CONCERNING  THE  DEPARTED  79 

said,  however,  for  us  to  recognise  the 
immensity  of  the  gain  that  comes  to  those 
who  have  departed  this  Hfe  in  the  faith  and 
fear  of  GOD  ;  and  the  vastness  of  the 
change  which  they  experience,  who,  having 
learnt  in  this  Hfe  that  with  all  their  studies, 
all  their  investigations,  they  can  but  know 
in  part,  and  that  a  very  small  part,  have 
now  the  door  of  higher  knowledge  opened 
wide  before  them,  where  they  can  enter  in, 
and  rejoice  in  their  opportunities,  and  in 
their  power  of  using  them  to  the  full. 


IX 

CONCERNING  THE   VISION   OF  THE 
RISEN   LORD 

Let  us  take  two  more  facts,  which,  Hke  the 
Facts  A  and  B,  appear  at  first  sight  to  be 
in  opposition  to  each  other. 

Our  Blessed  Lord,  when  He  rose  again 
from  death,  took  again  His  Body  with 
flesh,  bones,  and  all  things  appertaining  to 
the  perfection  of  man's  nature. 

Still  wearing  that  Body,  He  ascended 
up  into  Heaven,  and  there  dwells,  being 
now  as  truly  in  the  form  of  man  as  He 
was  while  He  walked  the  Earth. 

Now  the  human  Body  of  our  Lord, 
with  flesh,  bones,  and  all  things  appertain- 
ing to  the  perfection  of  man's  nature, 
cannot  be  invisible,  i.e.  unseeable,  if  It  be 


IX  THE  VISION  OF  THE  RISEN  LORD  8  I 

within  the  range  of  vision.  Real  flesh  on 
real  bones  must  be  visible  if  It  be  within 
the  reach  of  sight.  And  as  we  have  seen, 
the  Risen  Body  of  our  Lord  was  and  Is  a 
real  body  ;  for  It  was  the  same  Body 
in  which  He  went  about,  in  which  He 
suffered  the  pains  of  Death,  that  He 
took  again,  and  not  another  or  a  phan- 
tasmic  form. 

S.  Paul  in  i  Cor.  xv.  details  a  number 
of  appearances  of  our  Lord  after  His 
Resurrection  to  various  persons  ;  then  he 
adds,  "  Last  of  all  He  was  seen  of  me  also," 
using  the  same  word  to  describe  his  own 
experience  and  that  of  those  who  saw 
Him  during  the  Forty  days  between  His 
Resurrection  and  His  Ascension. 

There  Is  not  the  slightest  suggestion 
that  there  was  any  difference  in  the  kind 
of  manifestation  before  and  after  the 
Ascension. 

Again  S.  Stephen,  having  his  eyes  open, 
saw  Him  and  knew  Him.  So  did  S.  Paul,  on 
his  journey  to  Damascus.     So  did  S.  John 


82  THE  WORLD  OF  THE  UNSEEN  ix 

in  the  great  vision  of  the  Apocalypse.^ 
And  among  our  most  cherished  beHefs  is 
this,  that  we  too,  in  the  fulness  of  time, 
shall  see  Him,  and  know  Him,  the  same 
Jesus  Whom  the  Apostles  saw  going  up 
into  Heaven  ;  and  this — that  He  having 
entered  Heaven  as  the  Son  of  Man,  has 
opened  the  Kingdom  of  Heaven  to  all 
believers  among  the  sons  of  man. 

Now,  with  regard  to  the  two  former  of 
the  Appearances  which  have  been  quoted, 
we  note  that  they  were  vouchsafed  to 
chosen  men,  not  alone,  but  in  the  midst  of 
many  others.  But  they  only  saw  Him. 
The  rest  of  those  standing  round  saw 
nothing.  This  is  specially  stated  in  the 
case  of  S.  Paul,  where  we  read  that  his 
companions  heard  a  voice  but  saw  no  man. 
And  in  the  other  case  the  same  conclusion 
is  more  than  suggested,  since  from  the 
course  of  the  narrative  it  is  evident  that 
none  of  the  meeting  save  S.  Stephen  saw 
the  heavens  open. 

^  See  Note  at  the  end  of  the  Section. 


IX  THE  VISION  OF  THE  RISEN  LORD  83 

We  have  then  two  facts  which  are  in 
opposition  to  each  other.  The  first  that 
the  Body  of  our  Lord  is  a  real  Body.  Let 
tliis  be  called  Fact  C. 

The  second  that  on  two  occasions  He 
was  seen  by  one  man,  while  those  who 
stood  round  did  not  and  could  not  see  Him. 
Let  this  be  called  Fact  D. 

How  are  these  two  Facts  to  be  recon- 
ciled ?  or  rather  how  are  they  to  be 
explained  together  ? 

It  is  not  enough  to  assume  that  the 
Resurrection  Body  of  our  Lord  is  a 
''spiritual"  body  in  the  common  acceptation 
of  the  term,  and  to  say  that  one  of  the  pro- 
perties of  a  spiritual  body  is  that  it  can 
become  visible  or  invisible  at  will.  For  the 
introduction  of  the  word  spiritual  excludes 
Fact  C  altogether  ;  since  a  spiritual  body 
of  which  nothing  can  be  predicated,  nothing 
proved  or  disproved,  is  not  what  we  under- 
stand by  a  real  human  body.  And  beside, 
seeing  that  we  have  no  knowledge  of  any 
process  by  which  a  real  human  body  can 


84  THE  WORLD  OF  THE  UNSEEN  ix 

be  at  one  and  the  same  time  visible  to  one 
person  and  not  to  other  persons  looking  In 
the  same  direction,  the  ''  spiritual  "  supposi- 
tion only  introduces  a  new  complication, 
instead  of  making  the  matter  easier  to  un- 
derstand. As  a  matter  of  fact,  if  It  could 
do  this  It  would  not  be  what  we  mean  by 
a  true  human  body  at  all.  And  to  en- 
deavour to  insist  on  this  is  to  deprive 
words  of  their  meaning,  and  to  land  us  in 
a  hopeless  obscurity. 

But  if  we  bring  the  theory  of  Higher 
Space  to  bear,  the  two  Facts  C  and  D  at 
once  fall  Into  line,  and  room  is  found  for 
both  of  them. 

Now  we  can  understand  that  It  was  not 
the  Body  of  the  Lord  that  underwent  a 
change,  but  that  the  change  was  effected 
by  an  additional  power  given  to  those  who 
saw  It  ;  their  eyes  were  opened,  and  the 
power  of  seeing  Into  the  Higher  Space 
which  was  not  imparted  to  their  com- 
panions, was  given  to  them  for  a  special 
purpose.       They    were   permitted    to   see 


IX  THE  VISION  OF  THE  RISEN  LORD  85 

wheit  is.  Even  as  S.  John  in  the  island 
of  Patmos  was  permitted  to  see  what  is, 
though  it  is  hidden  from  our  eyes.  Even 
as  also  the  servant  of  the  prophet  Elisha 
was  permitted  to  see  what  is,  though  we 
cannot  see  it. 

All  this  follows  naturally  from  the  defini- 
tion of  the  Higher  Space,  which  teaches  us 
that  we  cannot  ordinarily  see  anything 
that  is  in  that  Space,  because  we  do  not 
know  in  what  direction  to  look  for  it,  and 
also  because  our  senses  are  only  adapted 
for  use  in  our  own  Space. 

Accepting  this  as  a  true  definition,  we 
are  able  to  see  how  the  real  human  Body 
of  our  Lord  should  be  seen  by  some  and 
not  by  others  at  the  same  time,  without  any 
unnatural  imaginings  as  to  visibility  and 
invisibility  as  the  property  of  a  ''  spiritual  " 
body. 

This  adds  force  to  the  results  of  the 
previous  discussion,  since  now  we  are  con- 
sidering a  Body  not  only  formed  of  matter 
of  some  kind,  concerning  which  we  do  not 


86      THE  WORLD  OF  THE  UNSEEN       ix 

venture  to  dogmatise,  of  which  we  can 
only  say  that  it  is  such  as  is  real  to  us  ;  but 
One  of  which  we  know  that  It  is  a  real 
human  Body,  with  all  things  appertaining 
to  the  perfection  of  man's  nature.  And 
this  Body,  may,  as  we  have  seen,  be  con- 
ceived as  being  in  the  Higher  Space,  the 
only  place  where  we  can  think  of  It  in- 
telligently, while  bearing  in  mind  that  It  is 
near  to  us. 

Remembering  this  there  is  far  less  diffi- 
culty in  accepting  the  statements  regarding 
the  bodies  and  forms  of  the  Departed, 
since  we  have  found  that  the  same  prin- 
ciples as  were  quoted  in  their  case  are 
applicable  in  the  case  of  an  admittedly 
solid  body. 

NOTE 

A  very  strong  corroboration  of  our  theory  is  to 
be  found  in  Rev.  i.  lo,  and  iv.  i,  2,  so  strong  indeed 
as  to  be  almost  startling. 

This  shews  itself  first  of  all  in  the  repeated  state- 
ment of  S.  John  that  on  the  two  occasions,  the  former 
when  he  was  privileged  to  see  the  Lord  and  to  receive 
from   Him  the  charge  to  wTite  the   Epistles   to   the 


IX  THE  VISION  OF  THE  RISEN  LORD  Sj 

Seven  Churches,  the  latter  when  he  was  permitted 
to  be  a  w^itness  of  the  Worship  of  Heaven,  a  change 
took  place  in  him  which  he  describes  as  being  "IN 
THE  SPIRIT"  or  becoming  "IN  THE  SPIRIT." 

Bearing  in  mind  the  definition  given  above  as  to 
the  meaning  of  the  word  Spirit,  this  at  once  suggests 
that  S.  John  was  received  into  a  Higher  Space.  Is 
this  suggestion  justifiable  ? 

We  will  first  run  quickly  through  the  various 
points  which  support  this  suggestion,  and  then  add  to 
the  summary  what  may  seem  to  be  necessary. 

j.   Behold,  a  door  opened  in  heaven,  i.e.  a  means 
of  access  was  perceived  by  which  a  new  region  migh 
be  reached. 

ij.  This  means  of  access  was  perceived  by  a  ne\\ 
power  of  sight  which  was  imparted  to  the  observer,  a 
power  that  was  so  wonderful  that  in  comparison  with 
it  his  sight  at  other  times  was  blindness.  The  expres- 
sion used  is  this,  I  Sx\W. 

iij.  Straightway,  in  obedience  to  the  call  come  up 
hither,  I  was  in  the  spirit,  or  as  the  Arabic  version 
has  it,  I  went  in  the  spirit.  The  journey  was  of  no 
long  duration,  for  it  was  accomplished  immediately, 
the  distance  was  traversed  in  a  moment. 

We  are  able  at  once  to  interpret  this. 

The  door  represents  the  new  Direction  to  w^hich 
the  Apostle  had  been  insensible  before,  it  was  the 
Direction  of  a  Higher  Space. 

The  new  power  of  vision  was  the  power  of  perceiv- 
ing the  things  in  that  region  of  Higher  Space. 


88  THE  WORLD  OF  THE  UNSEEN  ix 

The  journey  was  the  short  translation  into  Higher 
Space,  which  as  we  have  seen  is  in  immediate  con- 
tact with  our  Space  at  every  point. 

It  is  not  difficult  to  produce  considerations  in  sup- 
port of  the  foregoing. 

j.  The  name  of  the  Book  in  which  we  read  these 
things  is  The  Apocalypse.  That  is  the  Uncovering, 
or  the  Revelation.  Taken  in  the  natural  sense,  either 
of  these  words  tells  us  that  there  was  something  that 
was  uncovered,  from  which  a  veil  was  withdrawn. 
That  is,  that  what  was  seen  was  real,  not  only  a 
picture  of  what  was  real. 

ij.  The  use  of  the  verb  to  see  in  the  intransitive 
voice  followed  by  the  word  "  behold  "  points  in  the 
same  direction.  This  may  be  illustrated  by  a  com- 
parison with  I  Kings  vi.  17,  where  in  the  LXX.  the 
same  use  of  the  word  is  found.  There  we  are  able 
to  recognise  the  full  significance  of  the  expression. 
For  in  that  case  we  feel  no  doubt  that  what  was  seen 
by  the  servant  of  Elisha  was  real,  and  not  only  so,  but 
that  it  was  what  he  would  have  seen  at  any  time, 
though  perhaps  not  on  so  large  a  scale,  if  his  eyes 
had  been  always  open.  What  he  saw  was  the  Angelic 
guard  that  is  stationed  by  our  Father  round  about 
His  people.  His  children,  for  their  protection.  This, 
as  will  be  seen,  in  the  Higher  Space. 

iij.  With  this  may  be  compared  the  use  of  the 
word  Seer,  as  applied  at  different  times  to  prophets. 
Who  by  the  power  of  GOD  were  enabled  to  see 
what  was  hidden  from  the  eyes  of  others. 


IX  THE  VISION  OF  THE  RISEN  LORD  89 

iv.  The  vision  of  the  Adoration  of  heaven  may  be 
compared  with  the  visions  of  Ezekiel  and  Isaiali, 
which  arc  strikingly  similar  ;  this  comparison  tends 
to  shew  that  what  they  all  saw  is  what  is  going  on 
constantly  in  heaven. 

In  order  to  accept  these  conclusions  we  have  to 
get  rid  of  a  certain  amount  of  prejudice,  and  that  not 
of  a  merely  modern  date,  for  in  Acts  xii.  9  we 
read,  "  He  wist  not  that  it  was  true  which  was  done 
by  the  angel,  but  thought  he  saw  a  vision."  But  this 
difficulty  is  not  insuperable  ;  more  especially  when 
we  remember  such  expressions  as  the  following,  about 
the  little  book  which  in  the  course  of  the  vision  was 
eaten  by  S.  John,  "  It  was  in  my  mouth  as  sweet  as 
honey,  and  as  soon  as  I  had  eaten  it  my  belly  was 
bitter."  Here  in  the  natural  acceptation  of  the  words 
we  read  a  description  of  a  real  experience,  that  is 
when  without  prejudice  we  study  the  language  of  the 
text. 

As  a  matter  of  fact  it  is  not  to  be  thought  that  a 
vision  is  in  any  sense  unreal  ;  there  is  already  a  dis- 
tinction observed  in  the  popular  use  of  the  expres- 
sions "vision"  and  "dream,"  at  least  to  this  extent 
that  a  "  vision  "  is  supposed  to  mean  something  more 
real  than  a  "  dream  "  ;  it  is  not  of  course  always  pro- 
perly applied,  but  it  is  none  the  less  recognised. 

Speaking  accurately,  a  vision  is  the  seeing  of  some- 
thing. The  word  is  not  a  synonym  for  a  dream  or  an 
imasination. 


XJISTTVERS 


X 


THE  APPEARANCE   OF  OUR   SPACE  TO 
THOSE   IN   HIGHER   SPACE 

Before  we  proceed  to  the  discussion  of 
a  third  pair  of  facts,  there  is  another  prin- 
ciple which  must  be  estabHshed. 

It  follows  directly  from  the  definition  of 
Space  of  Four  Directions.  It  is  this,  that 
to  beings  in  the  Higher  Space  our  Space 
with  all  that  it  contains,  presents  itself  as 
a  thin  film. 

This  is  a  very  important  point,  which 
needs  to  be  carefully  considered. 

By  definition  the  World  of  the  Un- 
seen lies  in  an  Unknown  Direction.  That 
is  to  say,  we  can  draw  no  line  which, 
however  far  produced,  will  penetrate 
into     that     Higher   Space.      If  we    could 


X  OUR  SPACE  APPEARS  AS  A  FILM  9  I 

do  SO  that  Direction  would  not  be  un- 
known. 

From  this  it  follows  that  any  straight 
line  drawn  in  that  Space  towards  our  Space, 
will  only  pass  through  one  point  In  our 
Space. 

If  It  could  pass  through  more  than  one 
point  we  should  know  its  direction,  since 
two  points  on  a  straight  line  are  sufficient 
to  determine  the  direction  of  that  line. 

Therefore,  as  we  cannot  determine  the 
direction  of  any  straight  line  passing 
through  our  Space  to  the  Higher  Space, 
such  a  line  can  only  pass  through  one 
point  in  our  Space. 

Or  in  other  words,  a  dweller  In  the 
Higher  Space  will  look  upon  our  Space 
as  having  only  the  -thkknc&s-  of  one 
atom.  f-uii  f  tt  J  ../\A  .x\'  'fylA  ,-^^GfyZ^i »  \ 

This  is  such  a  difficult  conception  that 
we  will  spend  a  little  more  time  upon  it. 
We  must  not  expect  to  be  able  to  realise 
exactly  what  this  means  In  relation  to 
ourselves  ;  It  Is  enough  If  we  are  content 


92      THE  WORLD  OF  THE  UNSEEN        x 

to  know  that  it  Is  so.  We  may  try  to 
help  ourselves  by  saying  that  we  present 
the  same  appearance  to  the  dwellers  in 
the  Higher  Space  as  any  possible  inhabit- 
ants of  Space  of  Two  Directions  would 
present  to  us,  but  that  does  not  take  us 
much  farther.  The  important  thing  is, 
not  to  understand,  but  to  accept  the 
principle  which  lies  at  the  foundation  of 
the  conception  of  Higher  Space,  and  then 
to  use  it  and  see  whether  or  no  the  results 
which  follow  are  such  as  recommend  them- 
selves to  our  intelligence. 

The  principle  may,  however,  be  illus- 
trated in  this  way. 

Suppose  that  one  end  of  a  rod  were 
placed  against  a  small  aperture  in  a  parti- 
tion, in  such  a  way  as  that  only  the 
extremity  should  be  visible,  then  the  rod 
itself  might  be  turned  about  in  any  way 
by  a  person  behind  the  screen,  while  we 
should  have  no  power  of  saying  what 
position  it  occupied  at  any  time.  One 
point  only  of  the  rod  is  seen   by  us,  and 


X  OUR  SPACE  APPEARS  AS  A  FILM  93 

that  gives  no  indication  of  the  position 
of  the  rest  of  it. 

From  the  point  of  view  of  dwellers  in 
the  Higher  Space  we  have  our  physical 
existence  actually  in  the  partition  which 
is  of  an  indefinitely  small  thickness  to 
their  perception,  not  of  course  mathemati- 
cally a  plane  or  surface,  since  that  has  no 
thickness  at  all,  but  physically  to  be  re- 
garded as  of  the  thickness  of  an  atom  ; 
that  is,  practically  the  thickness  of  a  soap- 
bubble  just  before  it  bursts.  This  being 
our  situation,  the  rod  of  which  we  spoke 
may  be  turned  about  in  an  infinite  number 
of  directions,  while  we,  who  are  only  able 
to  see  one  point  of  it,  are  unconscious  of 
any  change  of  position. 

We  are  not  now  concerned  with  any 
questions  as  to  the  position  of  ourselves 
with  regard  to  this  film,  whatever  that 
may  be  it  does  not  affect  us  in  any  way, 
what  we  are,  we  are  ;  and  the  fact  that 
we  appear  to  others  in  a  fashion  different 
from    that    in    which    we   are   accustomed 


94      THE  WORLD  OF  THE  UNSEEN        x 

to  think  of  ourselves  does  not  alter  or 
change  our  present  position,  though  it 
may  lead  us  to  see  that  it  is  not  neces- 
sarily such  as  we  have  thought  it  to  be  ; 
and  even  though  the  idea  presented  to  us 
may  and  does  seem  very  strange,  still  it 
is  no  more  than  a  translation  of  the  fact 
which  was  noted  before,  that  the  Higher 
Space  is  contiguous  to  every  point  in  a 
Lower  Space,  the  which  was  definitely 
proved  first  in  passing  from  Space  of  One 
Direction  to  Space  of  Two  Directions ; 
next  in  passing  from  Space  of  Two  Direc- 
tions to  Space  of  Three  Directions,  and 
then  in  passing  from  Space  of  Three 
Directions  to  Space  of  Four  Directions. 

It  is  no  doubt  a  strange  conception, 
contrary  to  all  our  ideas  about  ourselves, 
contrary  to  our  ideas  about  our  Space, 
our  Universe,  which  stretches  away  so 
far  in  Three  Directions,  and  seems  to  be 
so  laree  in  all  directions  with  which  we 
are  acquainted  ;  but  for  all  that  there  can 
be  no  doubt  as  to  the  truth  of  what  has 


X  OUR  SPACE  APPEARS  AS  A  FILM  95 

been  stated,  and  the  fact  that  we  cannot 
understand  It  is  not  to  be  wondered  at, 
since  If  we  could  do  so  we  should  have 
escaped  from  the  limitations  of  our  Space, 
and  the  Fourth  Direction  would  be  known. 

The  results  of  the  application  of  this 
principle  are  very  far-reaching,  as  we 
shall  see  In  a  short  time  ;  but  even  the 
nearest,  which  is  obvious,  is  of  great  value; 
for  at  once  w^e  perceive  a  measure  of  the 
exceedingly  Greater  Freedom  of  those 
who,  having  been  transferred  from  our 
Space  Into  the  Higher  Space,  now  regard 
their  past  conditions  and  surroundings  as 
being  so  cramped  and  circumscribed.  The 
enlargement  of  which  they  are  so  happily 
conscious  is  made  more  evident  to  us  by 
the  comparison. 

To  this  enlargement,  this  Greater  Free- 
dom, we  too  look  forward.  And  if  for  no 
other  reason  than  this,  that  we  are  thus 
enabled   to  fio'ure   to   ourselves  a   rational 

o 

idea  of  this  Greater  Freedom,  It  Is  worth 
while  to  try  to  familiarise  our  minds  with 


96      THE  WORLD  OF  THE  UNSEEN        x 

this  representation  of  our  present  state, 
and  become  acquainted  with  the  narrow- 
ness of  our  present  bounds. 

But  there  is  more  than  this  to  be  learnt 
from  the  apphcation  of  this  principle,  as 
we  shall  now  proceed  to  shew. 


XI 

THE  MINISTRY  OF  THE  ANGELS 

Let  us  consider  the  ministry  of  the 
Angels. 

In  this  case  as  before  we  are  con- 
fronted by  two  facts  which  a  p7'io7d 
seem  to  be  opposed  to  each  other. 

The  former  of  these  two  facts  is  this, 
that  the  Angels  are  concerned  in  our 
affairs,  and  give  assistance  to  us,  having 
received  a  charge  concerning  us  to  keep 
us  in  all  our  ways,  lest  at  any  time  we 
dash  our  foot  against  a  stone.  Let  us 
call  this  Fact  E. 

The  second  Fact  is  this,  that  we  never 
see  an  Angel,  and  that  we  never  con- 
sciously  feel    an    Angel's    touch.      Let    us 

call  this  Fact  F. 

H 


98  THE  WORLD  OF  THE  UNSEEN  xi 

In  this  case  the  explanation  that  the 
forms  of  Angels  are  "  spiritual "  forms, 
and  their  bodies  ''spiritual"  bodies,  and 
their  ministrations  "  spiritual "  ministra- 
tions, does  not  really  shew  itself.  For 
if  the  Angels  are  such  that  we  cannot  feel 
their  touch,  what  can  they  do  for  us  in 
any  physical  sense  at  all  ? 

The  practical  acknowledgment  of  this 
difficulty  is  to  be  seen  in  the  very  slight 
importance  that  is  attached,  popularly,  to 
the  ministry  of  the  Angels ;  and  how 
clearly  the  difficulty  is  recognised  is 
shewn  in  this  that  the  idea  of  Angelic 
interposition  in  our  affairs  is  largely  treated 
as  superstitious,  and  that  in  spite  of  Fact 
E.  This  is  evidently  wrong,  for  there 
are  few  things  more  clearly  to  be  read 
In  the  Bible  than  this,  that  our  Father 
does  send  His  servants  the  Angels  to 
minister  to  us  His  children. 

But  how  are  we  to  receive  the  two 
Facts  E  and  F  at  the  same  time  ? 

Again    the    theory    of    Higher    Space 


XI  THE  MINISTRY  OF  THE  ANGELS  99 

offers  the  answer.  The  sphere  of  the  opera- 
tions of  the  Angels  is,  generally  speaking, 
in  Higher  Space.  We  cannot  therefore 
see  them,  nor  can  we,  according  to  our  de- 
finition, feel  their  touch,  since  our  senses 
are  only  adapted  for  the  perception  of 
sensations  coming  to  us  in  our  own  Space. 
It  is  not,  however,  necessary  that  even 
physically  we  should  imagine  ourselves 
open  only  to  influences  coming  to  us  in 
our  Space.  We  have  seen  that  every 
particle  of  our  bodies  is  in  the  most 
immediate  contact  with  Higher  Space. 
From  thence  then  the  Angels  may  touch 
us  and  bear  us  up  in  their  hands,  while  yet 
we  are  unconscious  of  their  touch  as  a 
touch,  only  being  able  to  recognise  it  by 
its  effects.  They  have  touched  us  in 
such  a  way  as  no  person  or  thing  in  our 
Space  can  touch  us  ;  therefore  we  have 
not  recognised  the  touch  by  any  feeling 
that  we  know  ;  it  has  been  applied  on  a 
side  which  we  know  not,  and  still  it  has 
been  effectual. 


XII 

so   FAR   THE   PROPOSITION   HAS   NOT 
PROVED   UNREASONABLE 

So  far  then  the  theory  that  it  is  in  Higher 
Space  that  we  shall  find  a  solution  of  many 
difficulties  has  stood  its  ground. 

Three  pairs  of  facts  A  and  B,  C  and 
D,  E  and  F,  which  at  first  sight  appeared 
to  be  in  antagonism  as  regards  their  com- 
ponents, have  joined  hands,  and  are  seen 
to  be  in  harmony  with  each  other. 

It  may  be  said  with  confidence  that  it 
is  not  unreasonable  to  describe  the  Higher 
Space  as  the  abode  of  our  Departed 
brethren,  of  the  Angels,  and  of  our  Lord 
Himself.  That  in  this  way  we  may 
rationally  think  of  our  Departed  brethren 
as    being    in  forms  at    least  analogous   to 


XII  PROPOSITION  NOT  UNREASONABLE      lOI 

our  own  ;  with  powers  not  of  an  utterly 
different  character  from  our  own,  though 
very  highly  developed  ;  with  opportunities 
of  employment  and  enjoyment  suited  to 
those  powers,  and  therefore  not  wholly 
beyond  our  understanding.  That  it  Is 
not  unreasonable  to  think  of  the  Angels, 
great  In  power  and  might,  as  having  their 
habitation  in  the  Higher  Space,  from 
which  and  In  which  they  both  can  and  do 
assist  us  In  accordance  with  our  Father  s 
will.  That  It  is  not  unreasonable  to  think 
of  our  Lord  Himself,  still  in  the  form  of 
man,  with  all  things  appertaining  to  the 
perfection  of  man's  nature,  as  dwelling 
in  the  Higher  Space,  and  as  being  actually 
present  with  us  when  we  are  met  together 
In  His  Name,  as  He  has  promised,  though 
we  cannot  see  Him. 

If  it  be  objected  that  all  this  depends 
on  an  unknown  Direction,  let  It  be  con- 
sidered that,  if  it  were  pretended  that  there 
was  nothing  unknown  about  it,  the  theory 
would  stand  self-condemned,  since  we  are 


I02  THE  WORLD  OF  THE  UNSEEN  xii 

dealing-  with  the  unknown.  And  farther, 
that  if  this  unknown  direction,  which  at 
least  is  definite  and  confined  to  the  one 
direction,  helps  us  to  understand  some- 
thing of  what  is  not  only  unknown  but 
also  indefinite,  it  has  strong  claims  on  our 
attention.  Moreover,  this  is  but  one  un- 
known, whereas  before  there  were  many  ; 
and  this  unknown  brings  harmony  where 
there  was  nothino^  but  confusion  before- 
time. 

If  these  three  points  were  all  in  which 
the  theory  could  help  us,  it  might  not 
unreasonably  be  suspected  still.  But  if  it 
shall  be  found  that  it  is  of  great  assistance 
to  us  in  a  variety  of  other  ways,  we  shall 
have  a  greater  confidence  in  it. 


XIII 

CONCERNING  THE  OMNISCIENCE  OF 
ALMIGHTY   GOD 

Let  us  now  apply  our  theory  to  the  con- 
sideration of  far  higher  problems. 

Take  the  last  principle  that  has  been 
quoted,  that  to  an  inhabitant  of  the  Higher 
Space  this  world  and  all  that  it  contains 
is  seen  as  a  thin  film,  so  that  every  part  of 
it  is  open  to  inspection. 

GOD  dwells  in  Higher  Space. 

Here  then  we  have  a  comprehensible 
interpretation  of  the  fact  that  to  Him  all 
hearts  are  open,  all  desires  known,  from 
Him  no  secrets  hid,  since  thus  all  things 
are  seen  to  be  naked  and  opened  to  Him 
with  Whom  we  have  to  do. 

This   statement    may   seem   to    be    im- 


104  THE  WORLD  OF  THE  UNSEEN  xiii 

perfect,  since,  so  far  as  we  have  gone,  It 
is  only  with  physical  questions  that  we 
have  concerned  ourselves ;  and  it  might 
well  appear  that  molecular  changes  do  not 
account  for  all  that  goes  on  within  us,  in 
our  hearts,  etc.  ;  but  putting  this  aside  for 
the  present  with  the  intention  of  returning 
to  it  later,  we  may  note  that  this  way  of 
lookincy  at  the  Omniscience  of  GOD  takes 
us  a  step  farther  back  than  any  other  view 
of  the  matter,  and  gives  us  a  reason  of  the 
faith  that  is  in  us  as  to  the  perfect  Know- 
ledge of  all  things  which  we  are  accus- 
tomed, and  rightly  accustomed,  to  associate 
with  the  mind  of  GOD. 

To  speak  of  Him  as  the  Unconditioned, 
is  to  use  a  phrase  which,  however  true  it 
is,  is  terribly  hard  to  realise ;  to  regard 
Him  as  pervading  all  things,  and  pene- 
trating all  things  in  virtue  of  His  Almighty 
power,  is  a  conception  which  is  difficult 
indeed  to  grasp ;  to  think  of  Him  as  a 
"  Spirit  "  in  the  ordinary  acceptation  of  the 
word,  to  Whom  all  things  are  possible — 


XIII   THE  OMNISCIENCE  OF  ALIMIGIITV  COD    IO5 

because  we  cannot  know  what  a  '*  spirit " 
is,  and  therefore  cannot  deny  anything 
that  may  be  said  about  it — is  to  involve 
ourselves  in  obscurity. 

But  when  we  are  able  to  see  HOW 
He  is  infinitely  near  to  every  point  of 
everything  in  Heaven  and  in  Earth,  then 
the  cloud  that  rested  over  our  ideas  of 
Him  is  lifted,  and  we  are  able,  at  least  in 
some  degree,  to  understand  how  it  is  that 
He  knows  all  things ;  to  perceive  how 
His  attribute  of  Omniscience  arises. 


-S^eSE    LIB 
^  OF  The 

UNI VEP 


XIV 

YET   HIGHER  SPACES 

So  far  I  have  been  speaking  in  a  general 
way  of  Higher  Space;  carefully  avoid- 
ing the  mention  of  the  Fourth  Direction 
as  far  as  possible,  after  the  time  when  the 
principles  were  enumerated  which  the  first 
consideration  of  it  yielded  to  us. 

I  have  done  this  for  two  reasons.  First 
because  it  was  desirable  to  complicate 
matters  as  little  as  possible  ;  and  secondly 
because  by  refraining  from  more  particular 
expressions  it  was  possible  to  present  the 
arguments  based  on  the  three  pairs  of 
Facts  A  and  B,  C  and  D,  E  and  F 
together. 

But  now  at  this  point  it  is  necessary  to 
go  farther,   and  to  recognise  a  very  wide 


XIV  YET  HIGHER  SPACES  107 

extension  of  the  idea  of  Higher  Space, 
which  is  by  no  means  exhausted  when  we 
have  reached  the  conception  of  Space  of 
Four  Directions. 

There  is  no  new  difficuhy  introduced  ; 
when  we  have  accepted  the  idea  of  a 
Fourth  Direction  in  addition  to  the 
Three  with  which  we  are  acquainted, 
the  Higher  Directions  follow  easily.  Or 
in  other  words,  when  we  have  recognised 
the  existence  of  Space  of  Four  Dimen- 
sions there  is  no  greater  strain  called 
for  in  the  recognition  of  the  existence 
of  Space  of  Five  Dimensions,  and  so 
on  up  to  Space  of  an  infinite  number  of 
Dimensions. 

The  same  methods  which  have  led  us 
from  Space  of  One  Direction  through 
Space  of  Two  Directions,  from  thence  to 
Space  of  Three  Directions,  and  through 
that  to  Space  of  Four  Directions,  will  lead 
us  on  to  Space  of  Five  Directions,  and  so 
on  indefinitely. 

The    same    principles    that    we    have 


I08  THE  WORLD  OF  THE  UNSEEN  xiv 

observed  concerning  the  relation  of  Space 
of  Two  Directions  to  Space  of  One 
Direction,  the  relation  of  Space  of  Three 
Directions  to  that  of  Two,  the  relation  of 
Space  of  Four  Directions  to  that  of 
Three,  hold  good  with  regard  to  the 
relations  of  Space  of  Five  Directions 
with  Space  of  Four  Directions,  and  so  on 
indefinitely. 

To  think  therefore  of  Space  of  many 
more  Directions  than  Four  calls  for  no 
new  effort.  When  the  first  step  has  been 
taken  the  others  follow  naturally. 

Each  Space  then  in  the  ascending  scale 
of  numeration  is  In  the  most  Immediate 
juxtaposition  with  every  point  in  the  next 
Lower  Space.  Or  translating  this  in  the 
general  case  as  we  have  done  In  a  special 
case,  it  comes  to  this,  that  to  one  dwelling 
in  a  Higher  Space  the  Space  Immediately 
below  it  in  order  appears  as  a  thin  Film, 
in  which  all  objects  occupy  the  whole 
thickness  of  the  Film.  And  though  it  Is 
impossible  even  to  begin  to  imagine  what 


XIV  YET  HIGHER  SPACES  IO9 

the  appearance  of  a  material  object  in  our 
Space  may  be  to  an  observer  in  a  much 
Higher  Space,  still  it  is  evident  that  to 
him  is  presented  a  still  more  infinitely 
perfect  view  of  its  constituents  than  to  an 
observer  in  any  Lower  region  of  Space. 
While  to  an  eye  in  the  Highest  Space  of 
all,  an  infinitely  perfect  revealing  of  the 
most  hidden  and  secret  things  is  of  neces- 
sity presented. 

This  emphasises  very  strongly  what  has 
been  said  about  the  Omniscience  of  GOD. 
For  He,  dwelling  in  the  Highest  Space  of 
all,  not  only  has  this  perfect  view  of  all 
the  constituents  of  our  being,  but  also  is 
most  infinitely  near  to  every  point  and 
particle  of  our  whole  constitution.  So 
that  in  the  most  strictly  physical  sense 
it  is  true  that  in  Him  ''we  live  and  move 
and  have  our  being." 

And  then,  regarding  GOD  as  dwelling 
in  the  Highest  Space  of  all,  by  the  simple 
recollection  of  our  definition  that  each 
Space  is  to  those  dwelling  in  an   Inferior 


I  lO  THE  WORLD  OF  THE  UNSEEN  xiv 

Space  in  an  unknown  direction,  we  under- 
stand how  it  is  that  none  can  see  GOD, 
that  none  can  reach  His  dwelHng-place, 
nor  know  where  it  is  situated,  while  yet 
He  is  absolutely  near  to  us. 


XV 

CONCERNING  THE  OMNIPOTENCE  OF 

GOD 

But  this  is  not  all.  We  have  seen  some- 
thing of  the  manner  of  the  Omniscience  of 
GOD,  and  of  His  Omnipresence.  Now 
if  we  make  use  of  one  of  the  principles 
which  we  noted  from  the  beginning,  we 
learn  something  of  the  manner  of  His 
Omnipotence. 

It  will  be  remembered  that  in  discussing 
the  conditions  and  the  state  of  the  De- 
parted, we  saw  that  they  are  freed  from 
the  limitations  which  of  necessity  are  asso- 
ciated with  our  Lower  Space.  Many  of 
our  disabilities  no  longer  exist  .for  them, 
they  are  no  longer  subject  to  the  re- 
strictions of  our  Lower  World.      Assuming 


I  I  2  THE  WORLD  OF  THE  UNSEEN  xv 

that  they  have  passed  Into  the  next  Higher 
Space,  they  are  adapted  for  an  existence 
in  which  there  Is  room  for  expression  In 
Four  Directions  Instead  of  only  Three, 
and  energies  proportionate  to  this  higher 
opportunity  of  expression  are  theirs.  Their 
powers  and  faculties  are  Indefinitely  In- 
creased by  the  removal  of  the  finite  bounds 
which  not  only  enclosed  them  but  cramped 
and  hindered  their  expansion  ;  now  they 
find  room  for  vast  development. 

Pursuing  the  same  thought  as  we  rise 
in  Imagination  through  the  series  of  Higher 
Spaces,  this  appears,  that  In  each  succes- 
sive ascending  Space,  all  the  disabilities 
peculiar  to  the  next  below  It  in  order  are 
removed,  all  restrictions  special  to  that 
Lower  Space  are  shaken  off. 

Step  by  step  that  which  existed  receives 
a  more  perfect  development,  that  which 
was  latent  becomes  patent,  that  which  was 
potentiality  becomes  accomplished,  that 
which  was  In  the  germ  advances  towards 
maturity,  until  at  last  In  the  Highest  Space 


XV  THE  OMNirOTENCE  OF  GOD  II3 

of  all,  where  GOD  Himself  Alone  is 
found,  all  limitations  of  whatever  kind  are 
swept  away,  and  that  which  has  been 
growing  towards  the  Highest,  receives  its 
illimitable,  its  absolute  perfection,  in  the 
Person  of  GOD  HIMSELF,  in  Whom 
dwells  infinite  Power  and  Knowledge,  and 
Wisdom,  to  Whom  be  Glory  and  Dominion 
for  ever  and  ever. 

Thus  led,  from  step  to  step,  from  our 
own  Space,  which  to  our  senses  and  per- 
ceptions is  of  infinite  extent,  onwards  and 
upwards  through  Higher  Infinities  till  we 
reach  the  Absolute,  the  Infinite  Infinity,  a 
more  true  because  more  real  appreciation 
of  what  GOD  is,  is  presented  to  us  ;  and 
though  we  fail,  as  we  must  fail,  to  grasp 
it,  seeing  that  we  are  but  finite  creatures, 
a  reasonable  view  of  His  Attributes, 
Omniscience,  Omnipotence,  and  Omni- 
presence, is  set  before  us,  and  that  in  such 
a  way  as  to  enable  us  to  realise  the  fact 
that  we,  at  the  foot  of  the  scale  at  present, 

are  yet  partakers   of  the   Divine   Nature 

I 


I  14     THE  WORLD  OF  THE  UNSEEN       xv 

and  shall,  by  His  grace,  in  His  Own  good 
time,  be  raised  to  be  with  Him,  and  like 
Him. 

These  steps  are  of  great  value  to  us  ; 
for  though  they  be  so  great,  still  they 
afford  a  series  of  resting-places  for  our 
thoughts  as  they  rise  up  to  GOD,  supply- 
ing thus  a  need  which  all  must  have  ex- 
perienced, who,  meditating  on  the  Being 
of  GOD,  have  found  no  place  to  dwell  on 
between  themselves  and  Him. 

Before  leaving  this  part  of  our  subject 
we  must  observe  that  one  of  the  finite 
limitations  of  our  Space  stands  in  the  way 
of  our  accepting  it,  or  at  least  in  the  way 
of  our  full  appreciation  of  it. 

We  are  accustomed  to  think  of  in- 
dividual intelligence  as  being  concentrated 
in  one  point,  or  at  all  events  in  one  person 
who  occupies  a  very  small  portion  of  our 
Space.  This  is  perhaps  inevitable,  since 
our  unit  of  intelligence  is  one  man. 

Still,  if  we  wish  to  grasp  the  significance 


XV  THE  OMNIPOTENCE  OF  GOD  I  I  5 

of  the  conception  of  the  Omniscience  of 
GOD,  we  must  divest  ourselves  of  this 
impression. 

Intelligence  and  consciousness  are  set 
free  in  the  Higher  Regions,  they  are  not 
confined  as  they  are  here.  And  as  will 
be  seen  later,  even  in  our  own  case  the 
impression  is  hardly  a  true  one. 

Enlarging,  therefore,  our  ideas,  we  must 
regard  GOD,  The  Intelligence,  The  Con- 
sciousness, not  as  though  the  Mind  of 
GOD  were  located  in  one  place,  but  rather 
as  being  where  He  is,  and  that  is  every- 
where. 

We  must  not  allow  ourselves  to  think 
of  Him  as  if  there  were  some  centre  of 
His  Mind,  but  on  the  contrary  we  must 
conceive  of  It  as  embracing  all  things, 
and  as  having  neither  centre  nor  circum- 
ference. 


XVI 

DEFENDING  THE   USE  OF   GEOMETRY  IN 
THESE   SACRED  CONNECTIONS 

Here  I  must  interrupt  the  current  of  our 
thoughts,  to  obviate  the  charge  that  may 
be  made,  that  it  is  irreverent  to  use  the 
terms  of  Geometry  in  speaking  of  such 
awful  subjects  as  the  Being  and  Attributes 
of  Almighty  GOD. 

I  am  conscious  of  no  Irreverence,  but 
very  humbly  seek  to  use  all  the  means 
which  have  been  given  to  me,  so  as  to 
gain  a  greater  knowledge  of  Him  Who  is 
the  Giver. 

Theology — and  this  Is  the  aim  of  every 
true  system  of  Theology,  to  teach  us  more 
of  GOD — Is  the  Queen  of  sciences,  and 
therefore  has  the  undoubted  right  to  call 


XVI       DEFENDING  THE  USE  OF  GEOMETRY    I  I  7 

them  all  to  serve  her,  as  servants,  not  as 
rivals,  which  they  can  never  really  be.  If 
they  can  serve  their  Queen,  they  take  their 
true  position,  and  occupying  that,  while 
they  are  honoured,  she  suffers  no  loss. 


XVII 

OUR  RELATION   TO   THE   DWELLERS   IN 
THE   HIGHER  SPACE 

I  NOW  come  to  a  point  which  I  post- 
poned. 

I.  Speaking  of  the  ministry  of  the 
Angels,  I  said  that  every  part  of  our  bodies 
Is  open  on  two  sides  to  the  Inhabitants  of 
the  next  Higher  Space.  With  this  thought 
we  are  now  famlhar. 

While  this  Is  true,  It  Is,  however,  only  a 
part  of  the  truth.  It  was  a  preliminary 
statement,  which  must  now  be  supple- 
mented. The  distinction  between  our 
bodies  and  ourselves  must  not  be  for- 
gotten. Our  body  is  not  the  only  con- 
stituent of  our  being  ;  that  Is  composed,  as 
we  are   aware,  of  body,   soul,    and  spirit. 


XVII  BODIES  OF  EXTENSION  TIQ 

and  of  these  the  body  is  of  the  least  con- 
sideration. 

Would  it  then  be  true  to  say  that  to  the 
eye  of  an  inhabitant  of  Higher  Space  we 
ourselves  appear  as  Films  ? 

The  answer  to  this  question  depends 
upon  the  answer  to  another,  which  is  this, 
Where  are  our  spirits  now  ?  This  is  an  en- 
quiry which  has  long  waited  for  an  answer. 
Will  our  theory  help  us  in  this  matter? 

I  think  it  will.  Indeed  the  use  of  the 
word  Spirit,  if  the  definition  given  above 
be  true,  viz.  that  a  Spirit  is  in  connection 
with,  and  belongs  to  Higher  Space,  affords 
at  least  a  hope  that  we  may  find  some  light 
thrown  upon  the  difficulty. 

The  suggestion  is  evidently  this,  that 
even  now  our  Spirits  are  in  the  Higher 
Space. 

It  is  not  difficult  to  find  many  consider- 
ations which  point  in  this  direction. 

Seeing  that  when  man  was  first  formed 
he  was  made  in  the  Image  of  GOD,  and 
still    retains    something  of  that    Likeness 


I  20  THE  WORLD  OF  THE  UNSEEN  xvii 

which  was  originally  impressed  upon  him, 
it  is  hardly  possible  to  imagine  that  we 
ourselves  appear  to  the  inhabitants  of  the 
next  Higher  Space  otherwise  than  in  that 
Likeness.  Our  bodies  Indeed  would  ap- 
pear as  Films,  but  since  the  Divine  Image 
was  given  to  the  whole  man,  and  not  to 
his  body  only,  we  are  not  confined  to  the 
supposition  that  that  Image  appears  only 
in  our  physical  presentment ;  on  the  con- 
trary, we  must  acknowledge  that  it  was 
imprinted  no  less  on  our  soul  and  spirit. 
And  therefore — since  otherwise  we  should 
have  to  Imagine  that  the  Divine  Likeness 
is  degraded  in  the  eyes  of  those  In  the  next 
Higher  Space  Into  the  appearance  of  a  Film 
— we  are  led  to  this,  that  they  see  us,  that 
Is,  our  higher  nature,  in  that  Image. 

It  Is  not  a  perfect  Image,  only  too  often 
In  truth  It  Is  distorted  most  painfully  by  sin 
or  by  neglect ;  but  yet  In  such  wise  that 
some  remains  of  past  glories  may  be  traced 
In  it.  In  other  words,  we  conclude  that 
the   higher  parts   of  us  are  even   now  In 


XVII  BODIES  OF  EXTENSION  I  2  I 

Higher  Space,  confined  it  is  true  to  the 
boundaries  of  our  Space  by  reason  of  their 
connection  with  the  body,  but  still  outside 
our  Space  from  our  point  of  view. 

On  these,  which  we  may  crudely  call  our 
characters,  the  eyes  of  those  who  dwell  in 
Higher  Space  are  turned,  and  they  per- 
ceive our  likeness  to  GOD  in  them  more  or 
less  plainly  according  to  the  Grace  which 
we  have  received  and  used. 

This  means  that  we  have  a  real  spirit- 
ual   body    as    well    as    a    physical    body. 
And  that  while   one   of   them,   the  physi- 
cal,   the    lower   of   the    two,    is    confined 
to   our    Lower    Space,    the    higher  is  not 
so  confined.      That  is  outside   our  Space. 
And  the  relation  of  the  Lower  body  to  the 
Higher  is  that  of  a  section  to  a  solid  figure, 
by  which  it  is  enclosed,  with  which  it  is  in 
the  most   intimate  relationship.     This  re- 
lation subsists  until  Death  snaps  the  bond 
which  unites  the  two,  and,  setting  free  the 
Higher  body  from  the   Lower,  enables  it 
to  depart  into   the   region   of  the  Greater 

X    ^  OF  THE 


122  THE  WORLD  OF  THE  UNSEEN  xvii 

Freedom  which  is  its  true  inheritance,  and 
enjoy  it.  The  personaHty  suffering  no 
diminution,  but  rather,  as  we  have  seen, 
becoming  more  stable  by  reason  of  its 
translation  into  the  Higher  World. 

Thus  from  the  point  of  view  suggested 
by  our  theory,  it  appears  that  we  are  not 
to  regard  the  soul  or  spirit  as  being  in  any 
sense  contained  in  the  body,  but  rather  as 
containing  it  ;  while  also  we  are  taught  to 
perceive  more  clearly  the  relative  import- 
ance of  the  two. 

These  two  bodies  are  for  the  present  in 
large  measure  mutually  dependent,  and  are 
very  closely  allied  in  our  present  state. 
Only  too  often  the  Higher  body,  i.e.  the 
spiritual,  is  compelled  by  the  Lower  body, 
i.e.  the  physical  or  natural,  to  take  the 
lower  part  in  the  determination  of  questions 
in  the  interest  of  the  partnership  ;  to  post- 
pone its  interest  to  the  lower  interests,  to 
give  up  its  aspirations  in  favour  of  earthly 
desires,  till  the  life  of  the  spiritual  body 
may  become  stunted,  dwarfed,  and  starved, 


XVII  BODIES  OF  EXTENSION  I  23 

even  reduced  to  a  pitiable  state  of  weak- 
ness, owing  to  the  rapacity  of  the  demands 
of  its  coarser  associate. 

The  words  which  I  have  just  used  to 
describe  the  relations  of  what  I  am  regard- 
ing as  two  actual  bodies,  the  one  in  our 
Space,  the  other  in  the  Higher  Space, 
using  them  therefore  with  perfect  literal- 
ness,  are  words  which  might  most  naturally 
be  used  by  any  one  who  wished  to  describe 
a  man  on  the  downward  path  ;  the  only 
difference  being,  though  it  is  an  essential 
one,  that  he  would  use  them  metaphorically, 
whereas  I  hold  that  they  describe  a  real 
state  of  things  in  which  two  actual  bodies 
are  at  issue  between  themselves. 

This,  however,  is  no  objection.  If  this 
conception  of  Higher  Space  exhibits  as 
beine  in  truth  realities  what  have  been 
considered  as  metaphors  or  illustrations, 
that  is  to  its  credit,  not  the  reverse. 

2.  A  statement  such  as  this  must  not 
be  based  upon  mere   argument.      We  are 


I  24  THE  WORLD  OF  THE  UNSEEN  xvii 

bound  to  enquire  what  we  may  learn  from 
Holy  Scripture  on  this  point.  By  this  it 
will  stand  or  fall. 

Here  we  shall  have  to  go  into  very  con- 
siderable detail. 

S.  Paul's  great  chapter  on  the  other 
world,  part  of  which  is  familiar  to  most  of 
us  as  being  read  at  the  Burial  of  the  dead, 
I  Cor.  XV.,  is  the  passage  to  which  we 
naturally  turn  in  the  first  place,  and  there 
in  V.  40,  we  read,  "  There  are  also  celestial 
bodies,  and  bodies  terrestrial ;  but  the  glory 
of  the  celestial  is  one,  and  the  glory  of  the 
terrestrial  is  another." 

Reading  these  words  literally,  with  the 
thought  that  is  before  us  in  our  minds,  there 
is  an  evident  agreement  between  the  theory 
and  one  aspect  of  S.  Paul's  statement. 

But  in  such  a  connection  we  must  go 
farther  than  this,  and  find  either  here  or 
elsewhere  a  stronger  corroboration  than 
this. 

It  must  be  shewn  that  the  view  which  I 
have  taken  is  one  that  receives  more  than 


XVII  BODIES  OF  EXTENSION  125 

2in  a  p7'iori  support,  based  on  a  desire  to 
find  support  in  any  place. 

First  then  we  observe  that  although 
the  mention  of  ''  celestial  bodies  "  is  im- 
mediately followed  by  a  statement  about 
the  sun,  moon,  and  stars,  nobody  sup- 
poses that  they  are  the  celestial  bodies 
of  which  the  Apostle  is  thinking.  In 
V.  41,  in  which  he  mentions  the  sun  and 
moon  and  stars,  he  is  simply  taking  up 
again  the  line  of  v.  39,  and,  continuing 
his  description  of  the  various  kinds 
of  existence  with  which  we  are  more  or 
less  acquainted,  points  out  that  there 
are  many  different  ranks  or  orders  in  the 
creation  of  GOD ;  his  object  being  to  shew 
that  apart  from  revelation  it  is  not  hard 
to  come  to  the  conclusion  that  there  are 
other  ranks  and  orders  beyond  what  we 
can  see. 

Of  course,  the  main  point  before  his 
mind  was  the  doctrine  of  the  resurrection  of 
the  body  ;  and  writing  to  those  whose  faith 
in   the  resurrection  was  still    young,    and 


126  THE  WORLD  OF  THE  UNSEEN  xvii 

beside  that,  disturbed  by  some  who  said 
that  there  was  no  resurrection  of  the  dead, 
he  wished  to  make  the  doctrine  as  clear  as 
possible,  whether  by  illustration,  by  invok- 
ing the  principle  of  continuity,  as  well  as 
by  more  open  argument,  and  appeal  to  the 
Resurrection  of  Christ  Himself. 

Still  this  object  by  no  means  necessarily 
interfered  with  his  giving  a  parenthetical 
glance  at  a  nearly  related  subject,  nor  did 
it  prevent  him,  here  any  more  than  else- 
where, from  setting  down  a  luminous 
definition  on  the  related  subject  by  the 
way.  I  take  it  that  v.  40  is  to  be  regarded 
as  such  a  definition,  none  the  less  valuable 
because  it  is  not  strictly  in  connection  with 
what  went  before  and  follows  it. 

In  order  to  arrive  at  a  distinct  under- 
standing of  this  verse  I  shall  set  down 
all  the  places  where  the  word  translated 
"celestial"  is  to  be  found. 

They  are  these  : — 

Matt,    xviii.  35. — My  Heavenly  Father. 

John  iii.  12. — If  I  have  told  you  earthly  things, 


XVII  BODIES  OF  EXTENSION  I  27 

and  ye  believe  not,  how  shall  ye  believe  when  1  icU 
you  of  Heavenly  things  ? 

I  Cor.  XV,  40. — There  are  Celestial  bodies,  and 
bodies  terrestrial :  but  the  glory  of  the  Celestially  one, 
and  the  glory  of  the  terrestrial  is  another. 

1  Cor.  XV.  48,  49. — As  is  the  earthy,  such  are 
they  that  are  earthy  :  and  as  is  the  Heavenly,  such  are 
they  also  that  aie  Heavenly.  And  as  we  have  borne 
the  image  of  the  earthy,  we  shall  also  bear  the  image 
of  the  Heavenly. 

Eph.  i.  3. — The  Father  Who  hath  blessed  us  with 
all  spiritual  blessings  in  Heavenly  places  in  Christ 
Jesus. 

Eph.  ii.  6. — Hath  raised  us  up  together,  and 
made  us  sit  together  in  Heavenly  places  in  Christ 
Jesus. 

Eph.  iii.  10. — That  now  unto  the  principalities 
and  powers  in  Heavenly  places  might  be  made  known, 
by  the  Church,  the  manifold  wisdom  of  GOD. 

Eph.  vi.  12. — We  wrestle  not  against  flesh  and 
blood,  but  against  principalities,  against  powers, 
against  the  rulers  of  Darkness  of  this  world,  against 
spiritual  wickedness  in  High  places.  R.V.  Heavenly 
places. 

Phil.  ii.  10. — Things  in  Heaven,  and  things  in 
earth,  and  things  under  the  earth. 

2  Tim.  iv.  18. — Will  preserve  you  unto  His 
Heavenly  kingdom. 

Heb.   iii.    i. — Partakers  of  the  Heavenly  calling. 
Heb.   vi.    4. — The  Heavenly  gift. 


128  THE  WORLD   OF  THE  UNSEEN  xvii 

Heb.  viii.  5. — The  example  and  shadow  of 
Heavenly  things. 

Heb.   ix.    23. — The  Heavenly  things. 

Heb.  xi.  16. — They  desire  a  better  country,  that 
iS;,  a  Heavenly, 

Heb.   xii.   22. — The  Heavenly  Jerusalem. 

These  are,  I  think,  all  the  passages  In 
which  this  word  is  to  be  found.  And 
among  many  other  points  of  Interest  which 
are  nearly  related  to  our  subject,  this 
stands  out  at  present  In  the  greatest  pro- 
minence, that  It  will  be  seen  from  reading 
them  that  there  is  no  reason  whatever  for 
taking  the  words  In  i  Cor.  xv.  40  as  If 
they  stood  thus,  "There  is  a  terrestrial 
body  and  there  ivill  be  celestial  bodies." 
For  the  word  "  heavenly  "  Is  used  to  qualify 
things  and  persons  existing  in  the  past  and 
in  the  present  as  well  as  in  the  future. 

It  will  also  be  observed  that  there  Is  a 
very  close  connection  between  the  words 
"spiritual"  and  "heavenly,"  especially  in 
the  contrast  which  is  shewn  between  what 
is  represented  by  either  of  them,  and  what 
is  represented  by  the  word  earthy. 


XVII  IJODIES  OF  EXTENSION  I  29 

I  would  therefore  submit  that  we  should 
tmderstand  by  this  word  that  we  are  con- 
sidering "belonging  to  Higher  Space." 
By  doing  so  we  shall  lose  nothing  in  any 
of  the  passages  quoted,  on  the  contrary  a 
more  definite  meaning  is  given  to  them. 
And  in  particular  one  passage,  Eph.  vi.  1 2, 
receives  a  meaning  which  entirely  obviates 
the  shock  which  is  occasioned  by  thinking 
of  Spiritual  wickedness  in  Heavenly  places. 
Now  we  may  think  of  this  spiritual  wicked- 
ness as  finding  a  home  in  Higher  Space 
indeed,  but  not  in  the  Highest  to  which 
alone  the  title  Heaven  properly  belongs  ; 
a  shock  which  induced  our  earlier  trans- 
lators to  substitute  "  high  places "  for 
heavenly  places  in  the  Authorised  Version 
of  the  passage,  though  in  the  Revised 
Version  we  find  the  reading  "heavenly 
places "  transferred  from  the  margin  to 
the  text. 

[It  may  be  of  Interest  to  note  here  that 
in  the  Versions  of  1380,  1534,  1539  we 
find  "Heavenly  things  "  ;  In  1557  "Things 

K 


130  THE  WORLD  OF  THE  UNSEEN  xvii 

which  are  above";  in  1582  "In  the  Celes- 
tials" ;  in  161 1  ''In  High  Places,"  which 
shews  that  the  translators  felt  the  apparent 
incongruity  of  the  expression,  and  gradually 
edged  away  from  the  literal  translations  of 
older  times.] 

It  may  be  said  with  truth  that,  granting 
that  these  heavenly  bodies  have  present 
existence  in  the  Higher  Space,  there  is 
another  explanation  which  may  be  given, 
to  wit  that  these  are  the  bodies  of  the 
Departed  of  which  we  have  spoken  before, 
and  it  may  be  felt  that  this  is  the  natural 
meaning  of  the  words. 

There  is,  however,  no  difficulty  in  com- 
bining this  view  with  the  other,  that  we 
have  even  now  "  heavenly  "  bodies  in  the 
Higher  Space,  the  which,  though  they  are 
still  connected  with  our  earthly  bodies, 
are  of  the  same  kind  as  those  of  the 
Departed. 

When  we  consider  other  passages,  this 
seems  to  be  at  least  a  probable  supposition. 

The  first  of  these  passages  comes  from 


xvir  BODIES  OF  EXTENSION  I3I 

the  same  chapter,  i  Cor.  xv.  44.  "  There 
is  a  natural  body  and  there  is  a  spiritual 
body."  This,  standing  alone,  points  in  the 
same  direction  as  v.  40  ;  but  v.  49  has 
a  very  important  bearing  on  our  subject, 
and  at  first  sight  seems  to  exclude  the 
view  which  I  am  taking,  reading  as  it 
does,  "  As  we  have  borne  the  image  of 
the  earthy,  we  shall  also  bear  the  image 
of  the  heavenly." 

But  there  are  a  great  many  ancient 
authorities  which  read,  ''  Let  us  bear  the 
image  of  the  heavenly,"  so  many  in  fact 
that  the  Revised  Version  gives  this  in  the 
margin  as  a  possible  if  not  a  probable 
amendment ;  while  Drs.  Westcott  and 
Hort  have  adopted  this  reading  in  their 
text,  giving  the  ordinary  reading  only  in 
the  margin. 

This  goes  a  long  way  towards  my  object ; 
for  even  if  the  reading  is  disputed,  there  is 
no  higher  authority  than  that  which  I  have 
quoted  ;  and  at  the  worst,  from  my  point  of 
view,  the  passage  is  neutralised  so  as  not 


132  THE  WORLD  OF  THE  UNSEEN  xvii 

to  be  of  weight  against  my  contention,  even 
if  it  is  not  to  be  quoted  in  my  support. 

Further  it  may  be  observed  that  much 
of  the  criticism  which  has  dechned  to  read 
"let  us  bear"  is  based  upon  the  ground 
that  S.  Paul's  treatment  of  the  subject  is 
physical,  while  ''let  us  bear"  is  wholly 
ethical. 

This  criticism  is  disarmed  when  a 
physical  or  even  a  quasi-physical  meaning 
is  found  in  the  exhortation  which,  as  we 
are  regarding  it,  urges  us  to  the  develop- 
ment of  a  spiritual  body,  a  real  physical 
body  in  the  Higher  Space,  real,  though 
not  the  same  as  our  bodies  in  this  Lower 
Space. 

Consider  some  other  passages  such  as 
these:  "Our  citizenship  is  in  Heaven." 
"We  are  fellow-citizens  with  the  Saints 
and  of  the  household  of  GOD."  "  Ye  are 
come  to  the  heavenly  Jerusalem,  and  to  an 
innumerable  company  of  Angels- — to  the 
spirits  of  just  men  made  perfect." 

These    passages    speak    definitely  of  a 


XVII  BODIES  OF  EXTENSION  I  33 

real  and  actual  relation  between  the 
■Departed  and  ourselves,  such  as  our  Lord 
described  when  He  prayed  to  His  Father, 
that  not  only  they  who  believed  on  Him, 
but  also  those  who  should  believe  on  Him 
through  their  word,  might  be  joined  to- 
gether in  perfect  oneness  ;  that  is,  in  the 
relationship  to  our  belief  in  which  we 
testify  when  in  the  Creed  we  declare  that 
we  believe  in  the  Communion  of  Saints. 

3.  This  then  appears  from  our  present 
point  of  view,  that  what  is  true  of  the 
Departed  in  the  other  world  is  also  true 
of  us,  so  far  as  is  possible  under  our  con- 
ditions, which  confine  us  within  narrow 
limits,  not  indeed  exclusively  to  our  own 
Space,  but  to  an  area  at  no  great  distance 
beyond  it.  That  is,  that  our  Higher 
Nature  finds  its  abode  in  the  Higher 
Space,  and  its  expression — impeded  indeed 
and  embarrassed  by  the  mortal  body  which 
ties  it  to  the  neighbourhood  of  our  Space, 
and  infects  it  with  some  of  its  imperfections, 


134  THE  WORLD  OF  THE  UNSEEN  xvn 

but  yet  in  actual  reality  subsisting  in  the 
Higher  Space  —  In  the  likeness  of  our 
departed  brethren. 

They  are  free  from  these  embarrass- 
ments, while  we  are  waiting  the  time  of 
freedom,  but  yet,  with  the  necessary  limita- 
tions which  are  imposed  on  us,  what  is 
true  of  them  is  also  true  of  us. 

Very  many  of  the  expressions  which  are 
in  common  use  to  describe  progress  in  the 
spiritual  life  are  such  as  lend  themselves 
freely  to  this  conception.  We  speak  of  the 
growth  of  our  spiritual  powers  In  the  same 
terms  as  we  use  to  describe  the  growth 
of  our  bodily  and  mental  powers,  and 
though  we  may  do  so  with  the  feeling  that 
this  is  only  because  we  have  no  other  terms 
of  which  we  may  avail  ourselves,  It  Is  at 
least  possible  to  suppose  that  these  terms 
are  really  descriptive  of  what  is  actually 
the  case,  viz.  that  taken  literally  they 
do  describe  a  similar  process  of  develop- 
ment in  our  mental  and  spiritual  bodies  in 
the  Higher  Space.       Thus  the  anthropo- 


XVII  BODIES  OF  EXTENSION  I  35 

morphic  lanquage  of  books,  dealing  with 
the  Higher  Life,  is  not  due  to  the  poverty 
of  our  means  of  expression,  but  affords  the 
only  true  description  of  the  phenomena 
which  o'o  on  in  connection  with  us  in  the 
Higher  Space. 

There  are  three  expressions  which  bear 
on  this  conception.  They  speak  of  us  as 
"going  from  strength  to  strength,"  as 
''receiving  grace  for  grace,"  as  "being 
changed  from  glory  to  glory,"  and  so 
being  transformed  by  steps  into  the  glory 
of  the  Lord. 

These  passages  and  many  others  seem 
to  point  to  a  still  larger  development  of 
our  theory.  Namely  this,  that  it  is  not 
only  in  Space  of  Four  Directions  that  our 
Bodies  of  Extension  have  existence, 
but  rather  that  as  we  rise  In  the  scale 
of  Grace  so  also  we  rise  in  the  scale  of 
Space. 

Remembering  that  to  reach  even  the 
Highest  Space  of  all  there  is  no  need  to 
pass  through  any  Lower  Space,  since  each 


136  THE  WORLD  OF  THE  UNSEEN  xvii 

Space,  however  high  in  order,  is  in 
immediate  apposition  to  our  Space,  it 
appears  that  both  we  whose  physical 
bodies  are  confined  to  our  region  of  Space, 
and  the  Departed  who  are  freed  from  that 
Space,  and  raised  above  it,  have  Bodies  of 
Extension  in  the  Higher  Spaces.  And 
that  growth  in  grace  is,  we  might  say, 
physically  represented  in  the  Higher  Spaces 
by  the  appearance  and  development  in 
them  of  spiritual  bodies,  absolutely  con- 
nected in  our  case  with  our  mortal  bodies, 
and  so  tied  down  to  the  more  immediate 
neighbourhood  of  our  Space,  and  in  the 
case  of  the  Departed,  restricted  to  the 
boundaries  of  the  Space  in  which  they  have 
their  habitation. 

And  passing  from  ourselves  and  our 
likeness  to  the  Departed,  this  seems  to  be 
suggested  in  regard  to  the  Saints  at  Rest, 
that  as  they  grow  in  grace  and  knowledge 
they  afe  successively  set  free  from  the 
limitations  of  Lower  regions,  and  advanced 
into    the    Higher    Spaces,     thus    drawing 


xvir  BODIES  OF  EXTENSION  I  37 

nearer  to  the  Highest,  and  being  endowed 
with  Higher  powers,  and  more  developed 
and  higher  capabiHties  of  service. 

Thus,  step  by  step,  the  Freedom  becomes 
greater  and  greater  still,  till  in  the  end, 
when  the  consummation  of  all  thinors  has 
issued  in  the  final  rehabilitation  of  our 
Nature,  when  we  have  been  made  like 
unto  the  Lord  in  His  Resurrection  Body, 
our  body  having  received  that  redemption 
for  which  we  groan, — having,  that  is,  been 
set  free  from  the  limitations  and  trammels 
of  this  Lower  Space — the  Greater  Free- 
dom becomes  perfect  and  Indefectible, 
and  we,  reconstituted  in  the  Image 
of  GOD  as  at  the  first,  shall  have  re- 
ceived the  Crown  of  our  then  orlorlfied 
human  nature.  In  the  presence  of  our 
Father. 

But  this  is  by  the  way,  and  there  are 
other  passages  which  bear  upon  our  relation 
to  Higher  Space  which  must  be  quoted. 
Such  as  these,  ''  Where  thy  treasure  is 
there  will  thy  heart  be  also.  '      "Set  your 


138  THE  WORLD  OF  THE  UNSEEN  xvii 

affection  on  things  above,  not  on  things  on 
the  earth  for  .  .  .  your  Ufe  is  hid  with 
Christ  in  GOD." 

Heart ;  affection  ;  h'fe  ;  all  spoken  of  as 
having  a  home  in  the  Higher  State,  or 
rather,  as  we  should  say,  in  the  Higher 
Space. 

The  same  may  be  observed  of  such 
places  as  these,  "  Risen  with  Christ," 
^'Partakers  of  His  Resurrection,"  which 
seem  to  tell  of  a  real  connection  with  His 
life,  the  which  as  we  have  seen  is  to  be 
thought  of  as  in  the  Higher  Space. 

Here  too  is  a  most  suggestive  expression 
from  S.  Paul,  he  speaks  of  ''  your  members 
which  a7^e  on  the  eai^th^  This  surely  tells 
of  members  of  ours  which  are  not  on  the 
earth,  members  as  real  as  our  earthly 
members,  which  are  in  real  union  with  us, 
although  in  the  Higher  Space. 

With  this  may  also  be  taken  the  thought 
that  we  are  members  of  Christ,  which  tells 
of  a  higher  connection  with  Him,  a  higher 
likeness  to  Him  than  can  be  found  in  our 


XVII  BODIES  OF  EXTENSION  1 39 

members  which  are  on  the  earth.  A  Hke- 
ness  not  only  in  character,  but  far  more 
true  than  that,  existing  and  shewing 
itself  plainly  and  unmistakably  to  those 
who  dwell  in  the  Higher  Space.  With 
this  passage  may  be  taken  one  of  those 
which  was  quoted  above,  *'As  is  the 
Heavenly  such  are  they  that  are  heavenly," 
which  describes  a  similarity  not  to  be  per- 
ceived by  any  of  our  Lower  senses  here 
in  this  world  of  ours. 

In  harmony  with  all  this  is  the  petition 
in  the  Collect  for  Ascension  Day,  in  which 
we  pray  that  "like  as  w^e  do  believe  our 
Lord  Jesus  Christ  to  have  ascended  into 
the  heavens,  so  we  may  also  in  heart  and 
mind  thither  ascend,  and  with  Him  con- 
tinually dwell " ;  a  petition  which  is  in 
perfect  agreement  with  many  other 
passages. 

A  considerable  number  of  passages  have 
now  been  brought  under  consideration,  and 
in  no  case  has  any  violence  been  done  to 
them  in  using  them  to  support  our  theory. 


140  THE  WORLD  OF  THE  UNSEEN  xvii 

Wild  though  it  may  appear  at  first 
sight,  there  Is  nothing  to  condemn  It  In 
any  of  the  passages  quoted,  nor  have  words 
been  torn  from  their  context,  In  order  that 
they  might  be  pressed  into  the  service  of 
a  preconceived  idea. 

This  then  may  represent  the  conclusions 
arrived  at.  That  men  of  high  character, 
of  exalted  aims,  whose  thoughts  are  lofty, 
whose  hearts  are  raised  above  this  world, 
whose  desires  are  elevated,  whose  affection 
is  set  on  things  above,  have  spiritual 
members  in  heavenly  places,  that  Is,  real 
Bodies  of  Extension  In  Higher  Space, 
Higher  according  to  their  advancement 
and  growth  in  grace.  And  on  the  other 
hand  that  men  whose  nature  is  debased, 
whose  aims  and  thoucrhts  and  desires  are 
low,  who  have  dishonoured  the  Likeness  of 
GOD  in  themselves,  and  become  earthly, 
sensual,  devilish,  do  not  appear  at  all  in  the 
Higher  Spaces,  but  are  confined  to  the 
lower  regions  of  Space. 

Before    passing    on     farther,    we    may 


XVII  BODIES  OF  EXTENSION  I4I 

notice  how  easily  our  language  lends  itself 
to  the  needs  of  our  theory,  and  even 
suggests,  by  means  of  common  expressions, 
various  thoughts  connected  with  it.  It  is 
tempting  to  go  into  details  on  this  point, 
but  as  this  is  not  essential  to  our  argument 
the  temptation  must  be  resisted. 


XVIII 

OUR   HIGHER   FACULTIES,    OR   HIGHER 
SPACE  SENSES 

The  next  question  which  presents  itself 
is  one  regarding  our  higher  capacities.  If 
we  really  have  those  Bodies  of  Extension 
in  the  Higher  Spaces,  what  are  the  powers 
with  which  they  are  endowed,  and  what 
evidence  have  we  as  to  the  existence  of 
those  powers?  If  it  is  true  in  any  sense 
that  we  have  a  share  in  the  life  of  the 
Higher  Spaces,  what  is  our  share  in  it? 

It  must  not  be  forgotten  that  our 
Bodies  of  Extension  are  rigidly  confined 
to  the  immediate  neighbourhood  of  our 
own  Space,  so  that  the  share  they  have 
in  the  life  of  Higher  Space  is  not  as  yet 
a  very  large  one.      Further  that   whether 


xviii  OUR  HIGHER  FACULTIES  I  43 

of  necessity,  or  by  reason  of  habit,  the 
mortal  body  being  the  medium  of  ex- 
pression for  most  of  our  powers,  these 
powers  are  dependent  on  it  in  a  very 
large  degree  for  their  manifestation  ;  and 
its  resources  of  interpretation,  whether  by 
word  or  deed,  are  inadequate  for  such  a 
task,  which  therefore  can  only  be  inade- 
quately performed. 

Yet  of  three  Higher  Space  capacities 
at  least  we  know  the  names,  and  some- 
thing more. 

Faith  is  one,  Hope  is  another,  and 
Love  the  third  and  orreatest. 

These  are  not  of  the  earth  earthy,  they 
have  another  origin.  Love,  the  chief  of 
them,  is  even  of  the  hio-hest  origin,  for 
GOD  is  Love,  and  Love  comes  down  to 
us  from  GOD  and  from  no  lower  source; 
being  imparted  to  us  as  one  of  the  marks 
of  His  Own  Likeness. 

Of  all  our  powers  it  is  true  that  GOD 
has  given  them  to  us,  but  of  those  that 
find  their  field  of  exercise  in  lower  regions, 


144  THE  WORLD  OF  THE  UNSEEN  xviii 

i.e.  in  our  world  exclusively,  we  may  say, 
without  hesitation,  that  they  are  lower 
than  those  that  do  not  confine  their 
activities  to  our  Space. 

Take  then  these  three.  They  certainly 
do  not  confine  themselves  to  our  Space. 
False  simulacra  of  them,  bearing  their 
names,  especially  of  the  Highest,  Love, 
are  to  be  found,  which  are  and  must  be 
confined  to  lower  regions.  But  they  them- 
selves cannot  be  so  confined. 

True  Love  extends  beyond  our  present 
boundaries,  embraces  those  who  have 
passed  from  us,  not  only  their  memories, 
and  farther  than  that  it  reaches,  till  it 
extends  to  GOD  Himself. 

This  is  no  earth-born  power,  it  is  an 
attribute  of  our  Bodies  of  Extension  in 
the  Higher  Space,  although  it  has  its 
manifestations  in  this  world  of  ours,  which 
glow  with  more  than  earthly  lustre. 

We  are  ourselves  accustomed  to  declare 
of  Love  that  it  is  eternal,  thus  we  assert 
that  it  does  not  belong  to  temporal  things. 


XVIII  OUR  HIGHER  FACULTIES  I  45 

We  speak  too  of  Love  as  being  Divine, 
i.e.  GOD-Iike;  and  GOD  Himself,  de- 
scribing His  Love  for  us,  has  not  shrunk 
from  expressing-  that  highest  form  of  Love 
in  terms  of  the  Love  of  an  earthly  father 
for  his  children.  Our  human  affection, 
therefore,  in  its  purest  forms,  is  of  the 
same  kind  as  the  Love  of  GOD  Himself, 
it  is  not  of  the  earth  earthy.  Much  more 
will  easily  suggest  itself  in  this  connection, 
I  will  therefore  leave  the  matter  here. 

The  second  also  of  these  Higher  Space 
capacities  which  I  have  mentioned,  viz. 
Faith,  in  like  manner  finds  our  bounds 
too  strait ;  it  is  indeed  the  foundation 
of  our  relations  with  one  another,  but  it 
too  has  the  capacity  for  embracing  the 
Highest,  therefore  of  reaching  Him.  Faith 
is  not  earth-born,  It  is  another  attribute  of 
our  Bodies  of  Extension. 

And  Hope,  the  faculty  of  which  we  are 
told  distinctly  that  it  entereth  into  that 
within  the  veil,  cannot  find  rano-e  enouo-h 
in  our  Space  for  its  full  exercise. 


146  THE  WORLD  OF  THE  UNSEEN  xviii 

These  then  are  faculties  or  senses 
which,  while  to  some  limited  extent  they 
manifest  themselves  in  our  Low  Space, 
are  not  belonging  to  it,  nor,  speaking 
accurately,  to  our  physical  bodies  in  any 
sense.  They  cannot  find  full  scope  for 
exercise  within  our  limits  in  this  world, 
nor  can  they  be  satisfied  with  what  they 
find  in  it ;  they  reach  out  beyond  our  Space 
into  regions  which  otherwise  we  cannot 
enter,  bearing  us  into  a  consciousness  of 
what  we  cannot  see,  and  assuring  us  of 
what  would  otherwise  remain  unknown. 

They  reveal  to  us,  each  in  its  own  way, 
what  but  for  them  would  still  be  hidden  ; 
and  thus  it  appears  that  though  at  present 
these  Higher  Senses  are  weighed  down 
by  our  connection  with  our  bodily  encum- 
brances, still  they  have  expression  in  the 
Higher  Space,  with  members  suited  to 
that  expression  likewise  in  the  Higher 
Space. 

As  yet  they  are  only  in  the  early 
stages  of  development,   because  they  are 


XVIII  OUR  HIGHER  FACULTIES  I  47 

not  wholly  free  from  the  imperfections  and 
infirmities  which  their  association  with  our 
mortal  bodies  has  forced  upon  them  ;  but 
when  the  time  shall  come  for  us  to  be  set 
free  from  the  burden  of  the  flesh,  there 
will  be  opportunities  for  their  expansion, 
and  growth  proportional  to  the  Greater 
Freedom  which  shall  be  granted  to  us. 

With  these  three  there  should,  no  doubt, 
be  numbered  many  more  of  our  higher 
aptitudes  and  capabilities,  the  which,  though 
exercised  upon  materials  which  are  of 
earth,  for  want  of  others,  are  yet  not 
wholly  earth-born.  These,  we  may  con- 
jecture, will  find  facilities  more  fitting  for 
their  employment  when  we  have  left  this 
world  behind. 

But  conjecture,  pure  and  simple,  how- 
ever interesting,  is  not  now  to  be  pursued  ; 
we  will  pass  on  to  more  solid  ground. 


XIX 

CONCERNING  THE   KENOSIS,    AND   THE 
EARTH-LIFE   OF   OUR   LORD 

Let  us  now  turn  to  the  consideration  of 
our  Lord's  Life  on  earth,  especially  the 
earlier  part  of  it. 

From  our  point  of  view,  that  is,  having 
our  theory  in  mind,  we  have  to  think  of  Him 
before  His  Incarnation  as  dwelling  in  the 
Highest  Space  of  all,  in  the  Bosom  of  the 
Father ;  from  thence  He  came  to  Earth, 
taking  to  Himself  our  human  nature. 

We  will  try  to  obtain  independently  a 
description  of  what  we  should  expect  to 
be  the  case  if  one  from  Higher  Space 
should  come  into  our  world.  If  this  agrees 
with  what  is  written  of  Him,  then  so  far 
the  theory  is  justified. 


XIX  THE  KENOSIS  1 49 

It  has  already  been  seen  that  as  we 
contemplate  in  ascending  succession  the 
series  of  Higher  Spaces,  the  limitations 
of  each  Lower  Space  in  order  pass  away 
in  the  next  Higher  Space,  until  in  the 
Highest  Space  of  all,  all  limitations  of 
whatever  kind  are  gone. 

For  the  solution  of  our  problem  we 
shall  have  to  reverse  this  succession. 

In  order  that  we  may  be  sure  of  our 
ground  we  will  first  consider  the  simplest 
case,  and  discuss  a  hypothetical  descent 
from  Space  of  Four  Directions  into  our 
own  Space.  This  is  only  to  reverse  the 
process  which  we  went  through  when  we 
were  speaking  of  the  condition  of  the 
Departed. 

A  person  so  descending  would  lose  much 
of  freedom,  and  would  find  himself  in  a  much 
worse  condition  than  that  which  he  occu- 
pied before.  All  would  seem  strange  to 
him.  Retaining  the  memory  of  what  he 
had  left  behind,  he  would  find  all  his  new 
surroundings    terribly   cramped.       Having 


150  THE  WORLD  OF  THE  UNSEEN  xix 

been  accustomed  to  the  Greater  Freedom, 
he  would  not,  Hke  us,  accept  his  new 
surroundings  as  inevitable,  but  knowing 
the  better  would  miss  It  sorely.  Habitu- 
ated to  free  extension  In  Four  Directions, 
he  would  feel  grievously  hampered  and 
imprisoned  in  only  Three  ;  acquainted  with 
free  Space,  he  would  feel  himself  almost 
unendurably  shut  in  within  the  limits  of 
what  he  had  regarded  as  a  film. 

This  gives  us  an  idea  of  some  sort  as  to 
the  method  to  be  followed  In  solving  our 
problem.  But  we  will  try  to  get  another 
and  more  vivid  illustration  which  shall  be 
more  within  our  own  experience,  or  at  least 
more  under  our  own  eyes. 

If  by  an  effort  of  Imagination  we  could 
regard  ourselves  as  being  compelled  to  live 
and  move  in  a  narrow  passage  between  two 
high  walls,  beyond  which  nothing  could 
reach  us,  even  this  would  not  adequately 
describe  to  us  the  loss  of  freedom  which 
would  be  experienced  by  one  who  came  to 
dwell  with  us  from  Space  of  Four  Direc- 


XIX  THE  KENOSIS  I  5  I 

tions.  In  order  to  obtain  anything  like  a 
sufficient  conception  of  his  experience  it 
would  be  necessary  to  bring  those  walls 
quite  close  together,  till  the  space  between 
them  became  of  infinitesimal  width,  till  in 
fact  we  were  shut  up  in  Space  of  Two 
Directions,  and  retaining  our  conscious- 
ness of  powers  which  we  could  not 
exercise,  were  compelled  to  pass  our  time 
incarcerated  in  this  absolutely  narrow 
Space. 

It  is  an  interesting  exercise  to  endeavour 
to  realise  what  such  conditions  of  existence 
would  represent  to  us,  and  to  try  to  con- 
stitute the  life  programme  of  beings  in 
such  a  state.  But  it  w^ould  be  beyond  my 
present  purpose,  which  is  only  to  suggest 
a  means  of  realising  what  would  be  the 
experience  of  one  coming  down  to  us  from 
the  next  Higher  Space.  Thus  much  is 
evident,  that  he  would  lose  the  Greater 
Freedom  which  was  his. 

Now  in  our  Lord's  case  we  have  to 
deal  not  only  wuth  a  descent  from  Space  of 


152  THE  WORLD  OF  THE  UNSEEN  xix 

Four  Directions,  but  from  the  Highest 
Space  of  all. 

Though  this  Is  not  an  accurate  way  of 
putting  it,  we  shall  find  It  convenient  to 
think  of  Him,  when  coming  to  dwell  with 
man,  as  renouncing  In  turn  the  special 
privileges  of  each  Higher  Region,  and 
accepting  in  turn  the  successive  limitations 
of  each  successive  Lower  Space,  till,  reach- 
ing our  Space,  the  last  renunciation  would 
be  made,  and  the  last  restriction  accepted 
in  the  narrow  limits  of  our  world. 

It  is  of  course  only  generally  that  we 
can  speak  of  this,  but  the  impression  left 
upon  our  minds  is  evidently  of  this  kind, 
that,  coming  in  such  a  way,  and  submitting 
Himself  to  our  conditions  and  our  surround- 
ings, He  gave  up  a  position  in  which  there 
were  absolutely  no  restrictions,  and  became 
subject  to  very  narrow  bounds.  In  which 
His  Essential  powers  were  confined  and 
circumscribed. 

But  this  is  not  all.  Not  only  did  He 
come  to  Earth,  but  He  became  a  Son  of 


XIX  THE  KENOSIS  1  53 

Man.  He  took  our  nature  upon  Him  in  the 
womb  of  the  Blessed  Vircrin,  of  her  sub- 
stance.  So  that  it  was  not  only  the  con- 
ditions of  our  Space  that  He  accepted  but 
also  the  conditions  of  our  life.  There  is,  of 
course,  a  great  distinction  between  the  two. 

Entering  upon  our  life,  He  did  not  take 
it  in  its  mature  development,  but  began  it 
as  we  begin  it  in  His  mother's  womb. 
Thus  intimating  that  He  had  condescended 
to  submit  Himself  to  all  the  necessary 
infirmities  of  our  life. 

This  clears  the  way  for  the  attempt  to 
describe  what  is  to  be  expected,  from  our 
point  of  view,  to  be  the  course  of  His  life. 

Born  as  an  infant,  we  should  expect  to 
find  Him  like  other  infants,  subject  to  all 
the  necessary  conditions  of  infant  life,  its 
ignorance,  its  weakness,  its  unconsciousness 
of  future  development,  its  happy  simplicity. 
We  should  not  expect  to  find  Him  a 
prodigy,  but  a  purely  typical  child,  with  all 
the  peculiarly  winning  charm  Vv^ith  which 
all  true  children  are  invested  perhaps  more 


^^  OF,. 


154  THE  WORLD  OF  THE  UNSEEN  xix 

marked  than  in  any  other,  since  that  charm 
is  derived  from  the  power  which  infants 
have  of  shewing  two  characteristics  of 
Higher  Space,  Trustfuhiess  and  Love,  the 
which  with  Him,  Whose  origin  was  the 
Highest  Space  of  all,  were  even  more 
natural  than  in  the  case  of  any  other  child. 
We  should  also  expect  that  the  innocence 
of  childhood  would  in  His  case  be  more 
noticeable  than  in  the  case  of  any  other 
infant. 

In  the  infant  stag^  of  man's  life,  what- 
ever capacities,  whatever  faculties  belong 
to  the  individual,  time  is  needed  before  the 
body  or  the  mind  is  able  to  express  them. 
All  powers  have  to  train  or  mould  or  form 
their  agent  before  they  can  be  exhibited. 
Speaking  in  a  general  way,  the  greater  are 
the  powers  latent  within  the  child,  the 
longer  is  this  stage  or  period  of  formation. 

We  should  therefore  expect  that  the 
early  years  of  our  Lord  w^ould  be  marked 
not  by  any  precocious  signs  of  what  should 
be,  but  by  a  trustful  and  loving  simplicity, 


XIX  THE  KENOSIS  1 55 

in  which  by  reason  of  the  perfection  of  His 
exalted  Nature,  He  would  shew  a  pure  and 
holy  character,  such  as  that  of  Adam  in  the 
days  of  his  innocency,  since  sin  is  not  a 
necessary  infirmity  of  man. 

During  this  holy  Childhood,  while  the 
Higher  Faculties,  both  those  which  He 
had  in  common  with  other  children  and 
those  which  belonged  to  Himself  Alone, 
were  gradually  accommodating  their  sur- 
roundings to  themselves,  and  themselves  to 
their  surroundings,  some  faint  perception, 
such  as  are  granted  to  gifted  children, 
and  incline  them  to  one  form  of  active  life 
rather  than  another,  would  begin  to  dawn 
on  Him,  and  as  time  passed  would  become 
more  clear,  till  He  would  recognise  that 
He  was  set  apart  from  others  for  a  special 
work. 

Not  all  at  once  would  this  consciousness 
deepen  into  definite  conviction  ;  for,  as  we 
have  seen,  time  is  required  for  the  human 
agent  or  instrument  to  become  adapted  to 
the  comprehension  and  the  service  of  the 


156  THE  WORLD  OF  THE  UNSEEN  xix 

Higher  Faculties;  or,  in  other  words,  for 
the  F'aculties  of  Higher  Space  to  train  the 
lower  parts  of  our  nature  so  as  to  be  able 
to  express  themselves  through  them.  But 
we  should  expect  that  the  day  would  come 
when  the  habitual  study  of  the  Scriptures, 
enjoined  on  every  Jewish  boy,  and  the 
constant  conversation  which  went  on 
around  Him  concerning  the  Law  and  the 
Prophets,  which  spoke  of  Him,  would 
gradually  lead  Him  to  recognise  Himself 
described  in  the  Prophetical  Books,  and  so 
to  recognise  His  Mission. 

Yet  after  this  knowledge  had  been 
gained  in  its  earliest  and  most  elementary 
form,  His  powers  would  require  longer 
time  for  growth  before  they  attained  their 
full  development,  or,  more  accurately  speak- 
ing, before  they  could  complete  the 
education  of  their  human  agent.  For 
indeed  the  very  greatness  of  those  powers 
would  render  this  more  difficult,  as  the 
cramping  force  of  the  surroundings  of  our 
Lower  Space  would  be  more  felt  in  pro- 


XIX 


THE  KENOSIS  157 


portion  to  the  greatness  of  the  capacities 
which  struggled  In  It  for  their  manifestation. 
The  time  would  come  at  last  when  the 
powers  of  Higher  Space  would  have 
become,  so  to  speak,  acclimatised,  and 
when  the  human  body  would  be  fitted  for 
their  use.  And  then  we  should  expect  to 
find  that  In  Him  would  be  exhibited  not 
only  the  use  of  these  powers  at  His  will, 
but  also  the  most  acute,  the  Highest  sus- 
ceptibilities, the  most  perfect  love,  the 
truest,  tenderest  sympathy.  In  Him  most 
natural, — and  because  most  natural,  most 
perfect, — because  of  His  perfect  Insight 
and  penetration. 

Mighty  Works,  the  employment  of  His 
power  In  obedience  to  His  sympathy  and 
love,  would  be  of  course ;  and  mighty 
words,  such  as  would  sway  the  hearts  of 
multitudes,  would  accompany  them. 

But  yet  since  both  were  prompted  by 
a  nature  far  above  the  nature  of  mankind, 
we  should  expect  to  find  that  In  the  case 
of   many   w^ho   saw  and   heard,   the   effect 


158  THE  WORLD  OF  THE  UNSEEN  xix 

would  be  but  transient.  Such  as  had 
not  received  the  training  of  their  Higher 
aptitudes  would  not  be  able  to  grasp  what 
was  so  far  above  them,  nor  in  a  moment  to 
learn  what  it  had  cost  Him  many  long 
years  to  understand.  And  more,  that  they 
would  be  the  last  to  recognise  and  acknow- 
ledge Him,  who  definitely  declined  a 
standard  higher  than  their  own. 

Not  only  would  the  effect  of  His  teach- 
ing on  them  be  transient,  but,  further,  the 
strain  to  which  it  called  them  would  raise 
feelings  of  jealousy  in  some  of  them,  of 
fierce  resentment  in  others,  till  He,  far  in 
advance  of  His  own  age,  would  share  with 
others,  who  have  been  pioneers  of  progress, 
a  martyrdom  at  the  hands  of  exasperated 
would-be  rivals. 

All  this  agrees  so  perfectly  with  what 
we  know  of  the  life  of  Jesus  that  I  have 
hesitated  as  to  whether  it  should  be  allowed 
to  stand.  But  since,  so  far  as  my  conscious- 
ness is  concerned,  I  have  simply  set  down 
what  has  been  suggested  by  our  theory,  I 


XIX 


THE  KENOSIS  159 


have  not  cut  It  out  ;  for  even  if  the  force  of 
an  Independent  construction  be  denied  to 
it,  still  it  may  be  felt  that  as  an  explana- 
tion of  some  difficulties  concerning  our 
Lord's  life  on  Earth,  and  especially  of  the 
Kenosis,  It  gives  a  broad  and  not  unreason- 
able account  of  them  from  the  point  on 
which  we  stand,  and  also  affords  a  reason 
for  what  we  have  observed  or  learnt  in 
the  narrative  of  that  Life  which  we  pos- 
sess. 

We  will  pursue  the  enquiry  farther.  It 
seems  to  me  that  the  foregoing  description 
of  our  Lord's  descent  from  the  Highest 
Space,  and  His  renunciation  of  the  freedom 
of  that  Space,  with  all  that  is  signified  by 
that  freedom,  answers  exactly  to  S.  Paul's 
phrase,  "He  emptied  Himself  of  His 
glory,"  and  gives  an  intelligible  account  of 
what  it  means. 

And  again,  that  His  own  expression, 
that  He  was  "  straitened"  till  the  hour  of 
His  death  should  come,  receives  a  com- 
plete   and    most    remarkable    elucidation 


l6o  THE  WORLD  OF  THE  UNSEEN  xix 

under  the  description  of  His  acceptance  of 
the  restrictions  of  Lower  Space. 

And  yet  again,  that  this  acceptance  of 
our  disabilities  is  described  most  naturally 
in  these  words,  "  Though  He  was  rich,  for 
our  sakes  He  became  poor." 

Our  theory,  moreover,  explains  what 
some  at  least  have  found  it  very  difficult 
to  understand  about  His  growth  in  Child- 
hood, and  His  ignorance  as  to  Who  and 
What  He  was,  until  that  day  in  the  Temple 
when  He  learnt  for  the  first  time  clearly 
from  whence  He  came  and  Who  His 
Father  was. 

It  tells  us  too,  comprehensibly,  how  for 
a  time  He  was  lower  than  the  Angels, 
since  for  a  time  He  dwelt  in  a  Lower 
Space  than  they. 

Some  light  is  also  thrown  upon  the 
mystery  of  the  Temptation  in  the  Wilder- 
ness, in  which  the  words  "If  Thou  be  the 
Son  of  GOD  "  at  least  suggest  that  the 
Devil  did  not  know  that  He  was  truly 
such. 


XIX  THE  KENOSIS  l6l 

For,  recalling  the  fact  that  to  pass  from 
the  Highest  Space  to  ours  there  is  no  need 
to  traverse  any  intermediate  Space,  the 
descent  from  the  Bosom  of  the  Father 
would  have  taken  place  in  a  region  to 
which  the  Devil  had  no  access  ;  he  there- 
fore could  not  be  cognisant  of  it,  nor 
could  he  absolutely  know  Who  it  was  that 
he  addressed.  The  Voice  from  Heaven 
he  would  have  heard,  proclaiming,  "  This 
is  My  beloved  Son,"  the  descent  of  the 
Holy  Ghost  he  would  have  seen,  the  purity 
of  the  perfect  Childhood  must  have  been  a 
constant  source  of  wonderment  to  him,  but 
what  was  the  meaning  of  these  manifesta- 
tions we  may  well  suppose  he  did  not 
recognise  ;  something  great  no  doubt,  but 
how  great  as  yet  he  did  not  know. 


M 


XX 

CONCERNING  THE   RISEN  BODY  OF  OUR 

LORD 

Taking  up  the  story  of  the  Life  after  the 
Resurrection,  we  have  what  Is  an  obvious 
understanding  of  the  appearances  and  dis- 
appearances of  our  Lord. 

For  having  died  as  man,  as  man  the 
unseen  path,  the  Fourth  Direction,  which 
leads  to  Higher  Space,  was  opened  to  Him. 
He  was  as  man  enabled  to  see  and  use 
that  path. 

Taking  again  His  Body,  never  to  lay  It 
aside  again,  He  did  not  forfeit  that  which 
had  been  gained,  but  still  retained  the 
power  of  travelling  along  that  path  which 
is  unseen  by  us.  His  Body,  having  entered 
and   returned   from   the   grave,   was   freed 


XX     THE  RISEN  BODY  OF  OUR  LORD    163 

from  all  its  imperfections,  freed  from  the 
bonds  which  had  confined  It  to  our 
Space. 

Thus  there  is  no  difficulty  in  perceiving 
how  it  was  that  at  Emmaus  He  vanished 
out  of  the  sight  of  the  two  Disciples.  He 
simply  passed  along  the  unseen  path  into 
the  Higher  Space,  where  their  eyes  could 
not  follow  Him. 

There  is  no  reason  or  even  justification 
for  supposing  anything  about  a  so-called 
spiritual  body,  with  powders  of  condensing 
itself  at  one  time  and  at  another  of  becoming 

o 

etherealised  ;  there  is  in  truth  no  room  for 
such  a  supposition.  The  Body  was  a  real 
human  body,  tangible,  solid,  able  to  receive 
both  meat  and  drink,  and  to  such  a  body 
performances  such  as  these  are,  so  far  as 
our  experience  of  human  bodies,  by  this 
time  a  somewhat  long  experience,  entirely 
inconceivable. 

So  with  regard  to  His  appearance  on  the 
same  evening,  and  on  that  day  week  ;  there 
is  no  call  to   speak   of  entering   the   room 


164  THE  WORLD  OF  THE  UNSEEN  xx 

through  a  closed  door,  in  virtue  of  an  in- 
definable property  with  which  His  Risen 
Body  has  been  conjecturally  invested.  He 
simply  passed  from  that  spot  in  the  Higher 
Space  which  adjoined  the  spot  in  the 
room  which  He  wished  to  occupy,  and  so 
coming  from  the  Unseen,  He  stood  in  the 
midst  of  His  Disciples,  finding  no  obstacle 
of  any  kind  before  Him.  And  in  like 
manner  He  departed  from  them. 


XXI 

CONCERNING  THE  ASCENSION  OF  OUR 

LORD 

When  the  time  came  for  the  departure  of 
the  Lord  from  the  Earth  He  did  not  leave 
His  Disciples  as  at  other  times  after  His 
Resurrection,  but  in  such  a  way  as  that  it 
should  be  clear  to  them  that  His  departure 
was  definite,  and  that  they  should  see  Him 
no  more  among  them  as  before.  Therefore 
having  taken  them  with  Him  to  Mount 
Olivet,  He  rose  from  the  Earth  for  a 
certain  distance,  not  so  far  as  to  disappear 
gradually,  but  apparently  only  a  short  way, 
and  then  a  cloud  veiled  Him  from  their 
sight,  and  under  cover  of  the  cloud  He 
passed  into  the  Higher  Space,  to  appear 
on  earth  no  more.     While  from  the  Higher 


I  66     THE  WORLD  OF  THE  UNSEEN      xxi 

Space  two  "  men  "  came  forth,  fulfilled 
their  message  to  the  Disciples,  and  departed 
as  they  had  come,  entering  into  the 
Higher  Space  again. 

Before  quitting  thi^  subject,  we  may 
note  that  the  words  of  our  Lord,  "  I  am 
not  yet  ascended  to  My  Father,"  become 
invested  with  a  plain  meaning.  Though 
He  had  entered  into  the  Higher  Space, 
He  had  not  yet  ascended  into  the  Highest 
Space,  that  return  to  where  He  was  be- 
fore had  not  then  taken  place.  Up  to  this 
time  this  has  been  a  difficulty  to  my  mind 
at  least,  now  that  difficulty  is  removed. 


XXII 

CONCERNING   OUR  OWN   GROWTH    IN 
GRACE 

The  train  of  thought  which  has  occupied 
us  durinof  this  last  discussion  has  its  value 
in  another  way.  It  helps  to  explain  how 
it  is  that  our  growth  in  grace  is  apparently 
so  slow. 

In  order  that  w^e  may  advance  in  the 
way  of  holiness,  it  is  essential  that  the 
Holy  Spirit  should  make  His  abode  in  us. 

Now  we  have  seen  that  in  the  case  of  our 
Lord,  when  He,  Divine,  took  to  Himself 
the  Manhood,  even  though  the  Godhead 
and  the  Manhood  became  one  Person, 
time  was  needed  for  growth  and  de- 
velopment, for  the  moulding,  forming,  and 
adapting  the  lower  elements  of  the  Lower 


I  68  THE  WORLD  OF  THE  UNSEEN  xxii 

Space  to  the  requirements  of  the  Higher 
elements,  the  higher  members  in  the 
Higher  Space,  and  this  although  with  our 
nature  He  took  only  the  necessary  imper- 
fections and  infirmities  of  it. 

In  our  case  there  is  a  very  essential 
difference.  We  are  by  reason  of  our  fallen 
nature  subject  to  sin,  our  nature  is  spoilt  by 
sin.  The  human  and  the  Divine  in  our 
case  are  not  so  perfectly  joined  together  as 
they  were  in  His.  With  us  there  is  much 
to  be  undone  as  well  as  much  to  be  done 
before  we  can  grow  in  grace  as  we  desire. 
For  this  time  is  necessary.  The  lower 
elements  must  not  only  be  trained  by  the 
Divine  power,  but  they  must  also  learn 
subjection.  Not  only  must  the  higher 
faculties  be  matured,  but  the  resistance  of 
the  lower  and  material  elements  must  be 
overcome. 

While  then  we  pray  for  greater  advance- 
ment and  more  rapid  progress,  we  need  not 
become  impatient  or  disappointed  by  reason 
of  the  apparent  slowness  of  the  answer  to 


XXII  OUR  OWN  GROWTH  IN  GRACE  I  69 

our  prayers  ;  since  the  obstacles  are  very 
many,  and  the  Impediments  very  great  in 
the  way  of  our  progress  in  the  Higher 
Life. 

To  be  advanced  from  glory  to  glory, 
that  is,  from  Space  to  Space,  is  no  light 
matter ;  indeed,  it  is  a  matter  for  deep 
thankfulness  that  such  a  thing  is  possible 
at  all.  That  GOD  should  condescend  to 
dwell  with  us  and  in  us,  amid  such  terribly 
unfavourable  surroundings,  and  use  His 
Power  in  our  behalf  with  such  never-failing 
patience,  encouraging  and  advancing  us 
from  Space  to  Space,  and  ministering  to 
our  growth  in  each  Space  as  we  reach  it, 
transforming  us  in  this  way  into  a  nearer 
likeness  to  our  Lord,  this  calls  for  gratitude, 
and  not  impatience,  though  since  the  work 
is  so  infinitely  great,  it  necessarily  seems 
to  be  slow  In  progress. 


^  OF  THE 

XT  NT  VERS" 


XXIII 

SUMMARY 

I  NOW  return  to  the  general  view  of  our 
subject,  which  I  have  treated  with  as  much 
regard  to  brevity  as  was  compatible  with 
my  desire  to  give  a  broad  view  of  the 
most  important  points  connected  with 
it. 

We  began  by  stating  as  a  proposition, 
that  it  is  in  Higher  Space  that  we  are  to 
look  for  the  key  to  the  understanding  of 
the  Unseen.  Then  taking  this  as  a  work- 
ing hypothesis,  and  assuming  that  the 
Higher  Space  exists  not  only  in  imagin- 
ation, but  as  an  actual  reality,  we  proceeded 
to  consider  on  this  basis  a  variety  of  what 
are  commonly  called  "  spiritual  "  subjects. 

These,   we  have   seen,  may   be   treated 


XXIII  SUMMARY  IJI 

from  an  almost  physical  point  of  view,  and 
that  intelligibly. 

On  this  hypothesis  we  have  been  able 
to  see  how  the  future  life  and  the  present 
life  are  in  close  connection  with  each  other, 
how  a  real  continuity  exists  between  them. 
The  other  life  being  no  pale  reflection  of 
our  present  life ;  the  other  w^orld  no  misty 
cloudland,  peopled  by  shadow^s  which  are 
only  vaguely  to  be  regarded  as  enjoying 
happiness  in  a  negative,  and  to  us  unsatis- 
fying sense.  We  have  seen  something  at 
all  events  of  conditions  which  are  real  to 
our  understanding,  and  most  desirable  to 
our  minds,  surpassing  in  every  respect  the 
verv  best  that  earth  can  orive. 

We  have  learnt  that  the  Unseen  is  not 
invisible,  but  only  out  of  sight ;  and  that, 
not  ow^ing  to  an  immensity  of  distance,  but 
because  of  the  necessary  relations  between 
our  Space  and  Higher  Space. 

We  have  found  that  our  hypothesis, 
w4th  the  principles  that  flow  directly  from 
it.  has  not  only  spoken  to  us  of  the   state 


1/2  THE  WORLD  OF  THE  UNSEEN  xxiii 

of  the  Departed,  but  has  also  given  us  a 
definition  of  the  words  "spirit"  and 
"  spiritual  "  which  has  dispelled  the  mist 
by  which  so  many  of  the  most  beautiful 
ideas  connected  with  our  Higher  Nature 
have  been  obscured  ;  and  in  doino-  so  has 
shewn  us  what  is  almost  a  physical  truth 
concerning  our  souls,  our  Spirits,  and  their 
relation  in  the  communion  of  Saints  with 
those  who  have  gone  before. 

With  humble  reverence  approaching 
the  thought  of  GOD  Himself,  we  have 
been  able  to  learn  something  intelligible 
about  His  Nature,  His  Being,  and  His 
attributes,  for  we  have  found  a  clue  to  the 
comprehension  of  the  manner  of  His 
Omnipotence,  His  Omniscience,  His  Om- 
nipresence. 

We  have  seen  how  in  this  light  the 
Life  of  our  Lord  Jesus  Christ  has  become 
clearer  to  our  understanding,  and  the  same 
argument  has  yielded  results  concerning 
the  work  of  the  Holy  Spirit  in  our  hearts. 

The   mystery   of  the   appearances   and 


xxiii  SUMMARY  1/3 

disappearances  of  our  Lord  is  seen  to  be 
most  plain  ;  and  not  only  so  but  at  the 
same  time  we  are  able  to  see  how  in 
accordance  with  His  promise  He,  though 
unseen,  is  present  with  us  and  in  the  midst 
of  us  when  we  are  met  together  in  His 
Name. 

The  ministry  of  the  Angels  has  become 
plain  to  our  apprehension,  for  we  have 
found  how  they,  unseen,  may  yet  assist  us 
and  bear  us  in  their  hands.  And  many 
other  thoughts  of  a  like  nature  have 
suggested  themselves. 

Many  passages  have  been  quoted  from 
the  Bible,  many  more  might  easily  have 
been  quoted  which  may  be  fairly  claimed 
as  supporting  our  contention.  While, 
perhaps,  a  more  important  point,  I  have 
not  found  any  places  w^hich  are  in  opposi- 
tion to  it. 

This  summary  deals  with  a  considerable 
number  of  subjects  which  are  seen  to  be 
susceptible  of  treatment  from  one  single 
point  of  view  ;  it  shews  them  not  as  isolated 


I  74  THE  WORLD  OF  THE  UNSEEN  xxiii 

phenomena,  but  as  belonging  to  one  group  ; 
and  It  may  be  claimed  for  a  theory  which 
combines  so  many  diverse  points,  that  It  Is 
worthy  of  consideration. 

It  Is  true  that  all  depends  on  what  Is 
admittedly  an  unknown  direction.  But 
this  Is  not  to  be  wondered  at,  nor  Is  the 
theory  to  be  rejected  on  this  account.  For 
It  Is  the  Unknown  that  we  have  been 
studying.  And  at  least  this  must  be 
acknowledged,  that  when  the  one  unknown 
Is  simply  the  direction  of  a  line,  of  which 
mathematical  science  can  tell  *us  much,  a 
line  which  has  actually  been  visualised  by 
some  persons,  we  have  been  brought  from 
a  situation  of  very  great  and  even  absolute 
complexity  Into  a  position  of  comparative 
simplicity. 


XXIV 

A   GENEALOGY   OF   THE   THEORY 

There  is  another  consideration  of  an 
entirely  different  kind  which  appears  to  me 
to  be  of  interest  in  this  investigation.  I 
am  aware  that  in  the  case  of  many  others 
it  will  not  be  regarded  as  adding  any 
weight  to  the  preceding,  but  for  all  that  I 
will  produce  it.  It  is  this,  that  the  con- 
ception w^hich  has  been  discussed  is  not  by 
any  means  a  new  one,  but  on  the  contrary 
a  very  old  one  indeed. 

Without  pretending  to  an  intimate 
acquaintance  with  the  doctrines  of  those 
whom  I  shall  quote,  it  still  is  possible  to 
say  that  one  can  recognise  in  them  the  fact 
that  under  one  form  or  other  our  theory 
has  been  held  continuously  for  many  ages. 


176  THE  WORLD  OF  THE  UNSEEN  xxiv 

It  has  appeared  in  many  different  disguises, 
and  it  would  seem  in  many  cases  at  least 
to  have  been  held  by  the  majority  in  ignor- 
ance of  the  manner  of  its  truth. 

Be  this  as  it  may,  the  first  principle  of 
our  theory  is  to  be  traced  in  many  systems 
of  religion  and  philosophy,  viz.  that  outside 
the  limits  of  our  Space  there  are  other 
Spaces  beyond  the  reach  of  our  ordinary 
experience,  and  that  these  Spaces  are  in- 
habited. 

We  will  trace  this  genealogy  backwards. 
Beginning  with  the  present  day,  Theo-  . 
sophists  teach  that  there  are  seven  planes 
of  existence,  seven  aspects  of  a  man's 
nature.  Some  of  these  parts  of  his 
nature  may  be  and  generally  are  latent, 
but  by  the  use  of  proper  means  he  may 
be  educated  till  they  become  manifest  in 
various  forms  of  activity.  And  apparently 
on  the  Higher  Planes,  or  some  of  them, 
a  man  may  be  in  communication  with 
hicrher  natures  than  those  of  earth. 

This  strongly  resembles  what  has  been 


XXIV  A  GENEALOGY  OF  THE  THEORY  I  77 

said  above  as  to  our  Bodies  of  Extension 
in  the  Higher  Space,  and  this  is  what  con- 
stitutes the  special  interest  of  their  teaching 
on  this  point. 

It  is  not  necessary  to  follow  their  doc- 
trine farther,  but  we  may  note  that  they 
claim,  and  have  the  right  to  claim,  the 
weight  of  ancient  tradition  in  favour  of 
their  teaching,  for  they  declare  that  they 
have  received  it  from  a  far  antiquity,  from 
the  old  students  of  hidden  things — the 
Magi  and  the  Astrologers. 

The  Spiritists  speak  of  circles  in  the 
other  world,  inhabited  by  spirits  of  various 
grades  and  various  powers,  these  spirits 
being  either  those  of  the  Departed,  or  of 
Angelic  or  Diabolic  nature. 

That  Spiritists  claim  to  be  able  to  con- 
trol these  spirits  or  some  of  them  is  not 
now  to  our  purpose.  I  simply  quote  their 
doctrine  because,  apart  from  the  use  they 
make  of  it,  it  agrees  with  what  has  been 
said  above,  as  to  the  Higher  Spaces  and 
their  inhabitants. 

N 


I  y^  THE  WORLD  OF  THE  UNSEEN  xxiv 

Spiritists  do  not  claim  that  they  have 
invented  or  discovered  this  truth,  but  state, 
and  are  right  in  stating,  that  they  have 
inherited  it  from  older  ages. 

Going  farther  back  in  point  of  time,  we 
find  the  same  kind  of  belief  among  occult- 
ists of  all  sorts,  and  they  inherited  it  from 
their  teachers. 

This  belief  must  have  been  very  strong 
indeed,  and  its  attractions  must  have  been 
very  great.  For  in  the  Dark  Ages  it  was 
held  by  very  many  in  spite  of  the  ban  of 
the  Church  under  which  all  who  dared  to 
profess  it  lay,  in  spite  too  of  the  dangers 
by  which  its  adherents  were  threatened 
both  from  the  religious  and  the  civil 
powers. 

In  spite  of  all  these  dangers  the  truth 
survived ;  and  perhaps  more  wonderful 
still,  it  survived  in  spite  of  the  errors  which 
gathered  round  it,  In  spite  too  of  the  dis- 
credit which  was  transferred  to  it  from 
those  who,  holding  it  in  error,  associated  it 
with  magic  and  sorcery. 


XXIV         A  GENEALOGY  OF    iilE  THEORY  I  79 

Again,  going  farther  back,  we  find  that 
the  Gnostics,  still  holdlnQ^  the  truth  in 
error,  taught  it  in  a  form  which  apparently 
was  purer  than  that  adopted  by  their  suc- 
cessors. 

They  spoke  of  yEons  of  different  de- 
grees, dwelling  in  heavens  of  higher  or 
lower  rank,  which  step  by  step  led  their 
thoughts  upwards  towards  the  Pleroma. 
where,  as  they  taught,  GOD  dwells  in  un- 
approachable light.  The  truth  was  there, 
however  much  disguised,  however  little 
understood,  however  grievously  admixed 
with  error. 

The  Gnostics  did  not  claim  that  they 
had  found  out  this  truth.  They  adopted 
and  adapted  it  from  yet  earlier  systems  of 
magic  and  philosophy,  Interweaving  with 
what  they  drew  from  them  some  points 
which  they  derived  from  Christianity. 

Thus  then  we  have  an  almost  If  not 
quite  unbroken  chain  of  tradition,  carrying 
us  back  to  very  early  times.  And  it  does 
not    call    for    any    very    large    amount    of 


l8o  THE  WORLD  OF  THE  UNSEEN  xxiv 

imamnatlon    if   we    venture    to    trace    the 

o 

belief  even  farther  back  throuoh  the 
magicians  and  sorcerers  of  the  East,  the 
Persians  and  Chaldaeans,  probably  the 
successors  of  Balaam,  who,  as  we  know, 
lived  towards  the  end  of  his  life  in  the 
East,  though  at  an  earlier  period,  if  we 
may  believe  the  Jewish  legends,  he  was 
associated,  as  their  chief,  with  the  magicians 
of  Ancient  Egypt,  men  who,  according  to 
the  testimony  of  the  Sacred  records,  were 
certainly  adepts  in  strange  accomplish- 
ments. 

It  seems  almost  incredible  that  at  this 
very  early  period  of  history  men  should  be 
able  to  discover  a  truth  like  this.  Far 
more  incredible  than  that  it  was  handed 
down  from  a  far  earlier  time. 

The  suggestion  seems  to  be  this,  that 
Shem,  who  is  described  in  Jewish  records 
as  a  man  of  great  piety  and  learning, 
received  the  knowledge  of  it  before  the 
Flood,  and  that  it  was  a  relic  of  the  know- 
ledge of  Adam  himself,  from  whom,  by  only 


XXIV         A  GENEALOGY  OF  THE  THEORY  l8l 

two  transmissions,  Shem  could  have  re- 
ceived it.  If  this  were  so,  it  is  easy  to  see 
how  from  him  it  would  spread,  and  like  the 
relio-ion  which  he  tauQ^ht  to  his  descend- 
ants,  become  deteriorated  as  time  went  on. 

But  however  this  mav  be,  and  of  course 
the  last  steps  are  almost  pure  conjecture, 
the  fact  remains  that  w^e  can  find  some- 
thing very  like  the  doctrine  of  Higher 
Space  very  far  back  in  ancient  history. 

Another  part  of  our  theory  also  receives 
the  support  of  Antiquity  in  the  same  way 
and  through  the  same  channels,  viz.  that 
which  speaks  of  our  members  in  the 
Higher  Space,  our  Bodies  of  Extension. 

It  will  be  evident  that  I  am  speaking  of 
what  is  called  the  "  Astral  body  "  of  which 
occultists  of  whatever  denomination  tell  us. 
In  this  case  w^e  may  omit  the  intervening 
stages,  and  recognise  in  the  old  records  of 
the  Egyptians  the  same  belief  in  another 
form.  Thev  tauQ^ht  that  in  what  we  know 
as  "  soul  "  there  are  seven  constituents,  w^ith 
different  properties.      This  is  their  method 

/'  '"  tf-    THE  '^         \ 


I  82  THE  WORLD  OF  THE  UNSEEN  xxiv 

of  describing  what  we  have  called  Bodies 
of  Extension  In  the  Higher  Space. 

As  regards  the  theory  Itself  there  Is  no 
lack  of  support  In  what  are  often  called 
superstitions,  but  may  more  truly  be  recog- 
nised as  debased  beliefs. 

Such  are  the  legends  of  Incubl  and 
succubl,  and  the  phenomena  known  as 
cases  of  obsession,  which  point  to  Inter- 
ference with  the  spiritual  side  of  man  by 
beings  not  belonging  to  our  Space  ;  the 
which  we  find  authenticated  In  both  the 
Old  and  New  Testaments  whenever  we 
read  of  the  possession  of  men  by  evil 
spirits. 

Without  going  Into  details,  It  Is  enough 
to  add  to  this  that  all  the  bewildering  array 
of  spells  and  Incantations  of  every  kind, 
wherever  met  with,  are  suggestions  that 
man  has  a  spiritual  side  on  which  he  may 
be  reached  by  unseen  agencies  that  are 
under  the  control  of  those  who  know  how 
to  compel  their  services. 

To  this  may  also  possibly  be   referred 


XXIV         A  (GENEALOGY  OF  THE  THEORY  I  83 

the  powers  of  hypnotism,  mesmerism,  and 
the  Hke. 

Once  more,  I  \vill  allude  to  the  Moslem 
belief  in  a  plurality  of  heavens,  which  are 
described  in  the  most  realistic  terms,  and 
seem  to  find  countenance  in  what  S.  Paul 
says  about  his  experiences  in  the  Third 
Heaven,  to  which  he  tells  us  he  was  caught 
up,  whether  in  the  body  or  out  of  the  body 
he  could  not  tell,  where  he  saw  things  that 
could  not  be  described  by  the  tongue  of 
man,  since  the  speech  of  Lower  Space 
cannot  put  into  words  what  passes  in 
the  Higher  Space. 

The  Indian  belief  in  the  existence  of 
many  orders  of  heavens  and  hells  may 
also  be  quoted. 

Many  more  witnesses  might  easily  be 
called  who  would  speak  in  language  which 
our  theory  enables  us  to  understand  upon 
this  subject,  but  the  above  may  suffice  for 
my  present  purpose,  which  is  to  shew  that 
amid  much  error,  much  ignorance,  much 
superstition  the  truth  has  been  preserved 


184  THE  WORLD  OF  THE  UNSEEN  xxiv 

by  its  own  vitality,  the  which  if  it  were  not 
so  powerful  must  have  been  crushed  out 
by  the  hands  through  which  it  has  passed. 
Not  only  has  it  not  been  crushed  out, 
but  on  the  contrary  it  has  given  something 
of  its  own  life  to  the  systems  which  have 
received  it,  however  much  disguised,  under 
however  grotesque  forms,  in  East  and 
West  alike  ;  and  it  may  be  fairly  conjec- 
tured that  it  is  in  virtue  of  this  life  that  the 
Non-Christian  religions  of  the  world  main- 
tain their  wonderful  ascendency,  in  a  way 
that  would  not  only  be  surprising  but  im- 
possible unless  they  had  some  salt  of  truth 
to  preserve  them  and  their  beliefs. 


THE  END 


tJNIVERSITT 

C/ALIF0RN\A- 


Printed  by  R.  &  R.  Ci.ARK,  Edinburgh. 


January  1893 


A   Catalogue 

of 

Theological  Works 

published  by 

Macmillan  M  Co. 

Bedford   Street;,   Strand^   London 


CONTENTS 


The  Bible — 

History  of  the  Bible 

Biblical  History     .... 

The  Old  Testament 

The  New  Testament 

History  oe  the  Christian  Church 

The  Church  of  England 

Devotional  Books    .... 

The  Fathers     

Hymnology        

Sermons,   Lectures,  Addresses,    and   Theologicai 
Essays 


January  1 893. 


MACMILLAN  AND  CO.'S 
THEOLOGICAL  CATALOGUE 

^bc  Bible 

HISTORY   OF  THE    BIBLE 

THE  ENGLISH  BIBLE:  An  External  and  Critical  History  of  the 
various  English  Translations  of  Scripture.  By  Prof.  John  Eadik. 
2  vols.      8vo.      28s. 

THE  BIBLE  IN  THE  CHURCH.  By  Right  Rev.  Bishop  West- 
COTT.      1 0th  Edition.      i8mo.      4s.  6d. 

BIBLICAL    HISTORY 

BIBLE  LESSONS.     By  Rev.  E.  A.  Abbott.     Crown  8vo.     4s.  6d. 

SIDE-LIGHTS  UPON  BIBLE  HISTORY.  By  Mrs.  Sydney  Buxton. 
Illustrated.      Crown  8vo.      5s. 

STORIES  FROM  THE  BIBLE.  By  Rev.  A.  J.  Church.  Illus- 
trated.     Two  Series.      Crown  8vo.      3s.  6d.  each. 

BIBLE  READINGS  SELECTED  FROM  THE  PENTATEUCH 
AND  THE  BOOK  OF  JOSHUA.  By  Rev.  J.  A.  Cross. 
2nd  Edition.      Globe  8vo.      2s.  6d. 

CHILDREN'S  TREASURY  OF  BIBLE  STORIES.  By  Mrs. 
H.  Gaskoin.  i8mo.  is.  each.  Parti.  Old  Testament ;  II.  New 
Testament ;  III.  Three  Apostles. 

A  CLASS-BOOK  OF  OLD  TESTAMENT  HISTORY.  By  Rev. 
Canon  Maclear.      With  Four  Maps.      i8mo.      4s.  6d. 

A  CLASS-BOOK  OF  NEW  TESTAMENT  HISTORY.  Includ- 
ing the  connection  of  the  Old  and  New  Testament.  By  the  same. 
i8mo.      5s.  6d. 

A  SHILLING  BOOK  OF  OLD  TESTAMENT  HISTORY.  By 
the  same.      i8mo.      is. 

A  SHILLING  BOOK  OF  NEW  TESTAMENT  HISTORY.  By 
the  same.      18 mo.      is. 

THE    OLD   TESTAMENT 

SCRIPTURE  READINGS  FOR  SCHOOLS  AND  FAMILIES. 
By  C.  M.  YoNGE.  Globe  8vo.  is.  6d.  each  ;  also  with  comments, 
3s.  6d.  each. — First  Series:  Genesis  to  Deuteronomy. — Second 
Series:  Joshua  to  Solomon. — Third  Series:  Kings  and  the 
Prophets. — Fourth  Series  :  The  Gospel  Times.  —  Fifth  Series  ; 
Apostolic  Times, 


2  MACMILLAN  AND  CO.'S 

The  Old  Testament — continued. 

WARBURTONIAN  LECTURES  ON   THE   MINOR  PROPHETS. 

By  Rev.  A.  F.  Kirkpatrick,  B.D.      Crown  8vo.     [///  tJie  Press. 
THE      PATRIARCHS      AND      LAWGIVERS      OF      THE      OLD 

TESTAMENT.    •  By  Frederick   Denison   Maurice.       New 

Edition.      Crown  8vo.      3s.  6d. 
THE    PROPHETS   AND   KINGS   OF   THE    OLD    TESTAMENT. 

By  the  same.      New  Edition.      Crown  8vo.      3s.  6d. 
THE   CANON    OF   THE   OLD   TESTAMENT.      An   Essay  on   the 

Growth  and  Formation  of  the  Hebrew  Canon  of  Scripture.      By 

Rev.  Prof.  H.  E.  Ryle.      Crown  Svo.      6s. 
THE  EARLY  NARRATIVES   OF  GENESIS.     By  Rev.  Prof.  H.  E. 

Ryle.      Cr.  Svo.      3s.  net. 

The  Pentateuch — 

AN  HISTORICO-CRITICAL  INQUIRY  INTO  THE  ORIGIN 
AND  COMPOSITION  OF  THE  HEXATEUCH  (PENTA- 
TEUCH AND  BOOK  OF  JOSHUA).  By  Prof.  A.  Kuenen. 
Translated  by  Philip  H.  Wicksteed,  M.A.     Svo.      14s. 

The  Psalms — 

THE  PSALMS  CHRONOLOGICALLY  ARRANGED.   An 

Amended  Version,  with  Historical  Introductions  and  Explanatory 
Notes.     By  Four  Friends.     New  Edition.     Crown  Svo.     5s.  net. 

GOLDEN  TREASURY  PSALTER.  The  Student's  Edition. 
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logically Arranged  by  Four  Friends."      iSmo.      3s.  6d. 

THE  PSALMS.  With  Introductions  and  Critical  Notes.  By  A.  C. 
Jennings,  M.A.,  and  W.  H.  Lowe,  M.A.  In  2  vols.  2nd 
Edition.      Crown  Svo.      los.  6d.  each. 

INTRODUCTION  TO  THE  STUDY  AND  USE  OF  THE 
PSALMS.    By  Rev.  J.  F.  Thrupp.  2nd  Edition.   2  vols.   Svo.  21s. 

Isaiah — 

ISAIAH    XL.— LXVI.      With  the  Shorter  Prophecies  allied  to  it. 

By  Matthew  Arnold.     With  Notes.      Crown  Svo.     5s. 
ISAIAH  OF  JERUSALEM.   In  the  Authorised  English  Version,  with 

Introduction,  Corrections,  and  Notes.  By  the  same.   Cr.Svo.   4s.  6d. 
A  BIBLE- READING  FOR  SCHOOLS.      The  Great  Prophecy  of 

Israel's   Restoration   (Isaiah  xl.-lxvi.)      Arranged  and   Edited   for 

Young  Learners.      By  the  same.      4th  Edition.      iSmo.      is. 
COMMENTARY  ON  THE  BOOK  OF  ISAIAH,  Critical,  Historical, 

and   Prophetical ;   including  a  Revised   English   Translation.      By 

T.  R.  BiRKS.      2nd  Edition.      Svo.      12s.  6d. 
THE  BOOK  OF  ISAIAH  CHRONOLOGICALLY  ARRANGED. 

By  T.  K.  Cheyne.      Crown  Svo.      7s.  6d. 

Zechariah — 

THE  HEBREW  STUDENT'S  COMMENTARY  ON  ZECH- 
ARIAH, Hebrew  and  LXX.    By  W.  H.  Lowe,  M.A.  Svo.  los.  6d. 


THEOLOGICAL  CATALOGUE  3 

THE    NEW   TESTAMENT 

APOCRVriTAL  GOSPEL  OF  PETER.  The  Greek  Text  of  the 
Newly- Discovered  Fragment.     8vo.     Sewed,      is. 

THE  NEW  TESTAMENT.  Essay  on  the  Right  Estimation  of  MS. 
Evidence  in  the  Text  of  the  New  Testament.  By  T.  R.  Birks. 
Crown  Svo.      3s.  6d. 

THE  SOTERIOLOGY  OF  THE  NEW  TESTAMENT.  By  W. 
P.  Du  BosE,  ]\LA.      Crown  Svo.      7s.  6d. 

THE  MESSAGES  OF  THE  BOOKS.  Being  Discourses  and 
Notes  on  the  Books  of  the  New  Testament.  P>y  Yen.  Archdeacon 
Farrar.     Svo.      14s, 

THE  CLASSICAL  ELEMENT  IN  THE  NEW  TE.STAMENT. 
Considered  as  a  Proof  of  its  Genuineness,  with  an  Appendix  on 
the  Oldest  Authorities  used  in  the  Formation  of  the  Canon.  By 
C.  H.  HooLE.     Svo.      los.  6d. 

ON  A  FRESH  REVISION  OF  THE  ENGLISH  NEW  TESTA- 
MENT. W'ith  an  Appendix  on  the  last  Petition  of  the  Lord's 
Prayer,      By  Bishop  LiGHTFOOT.     Crown  Svo.     7s.  6d. 

DISSERTATIONS   ON  THE  APOSTOLIC    AGE.      By   Bishop 

LiGHTFOOT.       Svo.        14s. 

THE  UNITY  OF  THE  NEW  TESTAMENT.     By  F.  D.  Maurice. 

2nd  Edition.     2  vols.     Crown  Svo.     12s. 
A  COMPANION  TO  THE  GREEK  TESTAMENT  AND  THE 

ENGLISH  VERSION.    By  Philip  Schaff,  D.D.    Cr.  Svo.    12s. 
A  GENERAL  SURVEY  OF  THE  HISTORY  OF  THE  CANON 

OF  THE  NEW  TESTAMENT  DURING  THE  FIRST  FOUR 

CENTURIES.     By  Right  Rev.  Bishop  Westcott.     6th  Edition. 

Crown  Svo.      los.  6d. 
THE  NEW  TESTAMENT  IN  THE  ORIGINAL  GREEK.     The 

Text   revised   by    Bishop    Westcott,  D.D.,  and    Prof.   F.  J.  A. 

HoRT,    D.D.      2   vols.      Crown    Svo.       los.    6d.  each.  —  Vol.    I. 

Text ;  II.    Introduction  and  Appendix. 
THE   NEW  TESTAMENT  IN   THE  ORIGINAL  GREEK,   for 

Schools.     The  Text  revised  by  Bishop  W^estcott,  D.D.,  and  F. 

J.  A.  HORT,   D.D.     i2mo,  cloth,   4s.  6d.  ;   iSmo,  roan,  red  edges, 

5s.  6d.  ;  morocco,  gilt  edges,  6s.  6d. 

THE  GOSPELS— 

THE  COMMON  TRADITION  OF  THE  SYNOPTIC  GOSPELS, 
in  the  Text  of  the  Revised  Version.  By  Rev.  E.  A.  Abbott  and 
W.  G.  Rushbrooke.     Crown  Svo.     3s.  6d. 

SYNOPTICON  :  An  Exposition  of  the  Common  Matter  of  the  Synop- 
tic Gospels.  By  W.  G.  Rushbrooke.  Printed  in  Colours.  In  Six 
Parts,  and  Appendix.  4to.— Part  I.  3s.  6d.  Parts  II.  and  HI. 
7s.  Parts  IV.  V.  and  VI.  with  Indices,  los.  6d.  Appendices,  los.  6d. 
Complete  in  i  vol.,  35s.     Indispensable  to  a  Theological  Student. 

INTRODUCTION  TO  THE  STUDY  OF  THE  FOUR  GOSPELS. 
By  Right  Rev.  Bishop  Westcott.     7th  Ed.     Cr.  Svo.     ids.  6d. 

THE  COMPOSITION  OF  THE  FOUR  GOSPELS.  By  Rev. 
Arthur  Wright.     Crown  Svo.     5s. 


4  MACMILLAN  AND  CO.S 

Gospel  of  St.  Matthew — 

THE  GOSPEL  ACCORDING  TO  ST.  MATTHEW.  Greek  Text 
as  Revised  by  Bishop  Westcott  and  Dr.  Hort.  With  Intro- 
duction and  Notes  by  Rev.  A.  Sloman,  M.A.    Fcap.  8vo.    2s.  6d. 

CHOICE  NOTES  ON  ST.  MATTHEW,  drawn  from  Old  and  New 
Sources.  Crown  8vo.  4s.  6d.  (St.  Matthew  and  St.  Mark  in  i 
vol.  9s,) 

Gospel  of  St.  Mark— 

SCHOOL  READINGS  IN  THE  GREEK  TESTAMENT. 
Being  the  Outlines  of  the  Life  of  our  Lord  as  given  by  St.  Mark,  with 
additions  from  the  Text  of  the  other  Evangelists.  Edited,  with  Notes 
and  Vocabulary,  by  Rev.  A.  Calvert,  M.A.    Fcap.  8vo.    2s.  6d. 

CHOICE  NOTES  ON  ST.  MARK,  drawn  from  Old  and  New 
Sources.   Cr.  Svo.   4s.  6d.    (St.  Matthew  and  St.  Mark  in  i  vol.   9s.) 

Gospel  of  St.  Luke — 

THE  GOSPEL  ACCORDING  TO  ST.  LUKE.  The  Greek  Text 
as  Revised  by  Bishop  Westcott  and  Dr.  Hort.  With  Introduction 
and  Notes  by  Rev,  J.  Bond,  M.A.      Fcap.  Svo,      2s,  6d, 

CHOICE  NOTES  ON  ST.  LUKE,  drawn  from  Old  and  New 
Sources,      Crown  Svo.      4s.  6d. 

THE  GOSPEL  OF  THE  KINGDOM  OF  HEAVEN.  A  Course 
of  Lectures  on  the  Gospel  of  St.  Luke.  By  F.  D.  Maurice. 
3rd  Edition.      Crown  Svo.      6s. 

Gospel  of  St.  John — 

THE  CENTRAL  TEACHING  OF  CHRIST.  Being  a  Study  and 
Exposition  of  St,  John,  Chapters  XIII.  to  XVII.  By  Rev.  Canon 
Bernard,  M.A,     Crown  Svo,      7s.  6d. 

THE  GOSPEL  OF  ST,  JOHN.  By  F,  D.  Maurice.  8th  Ed.  Cr.  Svo.  6s. 

CHOICE  NOTES  ON  ST.  JOHN,  drawn  from  Old  and  New 
Sources,      Crown  Svo.      4s,  6d, 

THE  ACTS  OF  THE  APOSTLES— 

THE  ACTS  OF  THE  APOSTLES,  Being  the  Greek  Text  as 
Revised  by  Bishop  Westcott  and  Dr,  Hort,  With  Explanatory 
Notes  by  T.  E,  Page,  M.A,      Fcap,  Svo,      3s,  6d. 

THE  CHURCH  OF  THE  FIRST  DAYS.  The  Church  of 
Jerusalem,  The  Church  of  the  Gentiles.  The  Church 
OF  the  World.  Lectures  on  the  Acts  of  the  Apostles.  By 
Very  Rev,  C.  J.  Vaughan.      Crown  Svo,      los,  6d, 

THE  EPISTLES  of  St.  Paul— 

ST.   PAUL'S  EPISTLE  TO  THE  ROMANS.      The  Greek  Text, 

with  English  Notes.    By  Very  Rev.  C.  J.  Vaughan,    7th  Edition. 

Crown  Svo.      7s,  6d, 
A    COMMENTARY    ON    ST.    PAUL'S    TW^O   EPISTLES    TO 

THE  CORINTHIANS.      Greek  Text,    with   Commentary.      15y 

Kev.  W.  Kay,      Svo,      9s, 


THEOLOGICAL  CATALOGUE  5 

Of  St.  Paul — continuciL 

ST.  PAUL'S  EPLSTLE  TO  THE  GALATLWS.  A  Revised 
Text,  with  Introduction,  Notes,  and  Dissertations.  By  Bishop 
LiGHTFOOT.      loth  Edition.      8vo.      12s. 

ST.  PAUL'S  EPISTLE  TO  THE  PHILIPPIANS.  A  Revised 
Text,  with  Introduction,  Notes,  and  Dissertations.  By  the  same. 
9th  Edition.      8vo.       12s. 

ST.  PAUL'S  EPISTLE  TO  THE  PHILIPPIANS.  With  transla- 
tion, I'araphrase,  and  Notes  for  English  Readers.  By  Very  Rev. 
C.  J.  Vaughan.     Crown  8vo.      5s. 

ST.  PAUL'S  EPISTLES  TO  THE  COLOSSIANS  AND  TO 
PHILEMON.  A  Revised  Text,  with  Introductions,  etc.  By 
Bishop  LiGHTFOOT.      Qth  Edition.     8vo.     12s. 

THE  EPISTLES  OF  ST.  PAUL  TO  THE  EPHESIANS,  THE 
COLOSSIANS,  AND  PHILEMON.  With  Introductions  and 
Notes.      By  Rev.  J.  Ll.  Davies.      2nd  Edition.      8vo.      7s.  6d. 

THE  EPISTLES  OF  ST.  PAUL.  For  English  Readers.  Part  I.  con- 
taining the  First  Epistle  to  the  Thessalonians.  By  Very  Rev.  C, 
J.  Vaughan.     2nd  Edition.     8vo.      Sewed,      is.  6d. 

ST.  PAUL'S  EPISTLES  TO  THE  THESSALONIANS, 
COMMENTARY  ON  THE  GREEK  TEXT.     By  Prof.  John 

EaDIE.       8vo.        I2S. 

The  Epistle  of  St.  James^ 

THE  EPISTLE  OF  ST.  JAMES.  The  Greek  Text,  with  Intro- 
duction and  Notes.     By  Rev.  Joseph  Mayor,  M.A.     8vo.     14s. 

The  Epistles  of  St.  John— 

THE  EPISTLES    OF  ST.    JOHN.      By  F.   D.    Maurice.       4th 

Edition.      Crown  8vo.      6s. 
THE  EPISTLES  OF  ST.  JOHN.      The  Greek  Text,  with  Notes. 

By  Right  Rev.  Bishop  Westcott.      3rd  Edition.     8vo.     12s.  6d. 

The  Epistle  to  the  Hebrews — 

THE    EPISTLE    TO    THE     HEBREWS    IN    GREEK    AND 

ENGLISH.       With    Notes.        By    Rev.    Frederic    Rexdall. 

Crown  8vo.      6s. 
THE  EPISTLE  TO  THE  HEBREWS.      English  Text,  with  Com- 

mentar)-.      By  the  same.      Crown  8vo.      7s.  6d. 
THE  EPISTLE  TO  THE  HEBREWS.      With  Notes.      By  Very 

Rev.  C.  J.  VAUGHAN.      Crown  8vo.      7s.  6d. 
THE  EPISTLE  TO  THE  HEBREWS.       The  Greek   Text,  witli 

Notes  and  Essays.    By  Right  Rev.  Bishop  Westcott.     Svo.     14s, 

REVELATION- 
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LECTURES    ON    THE    APOCALYPSE.       By    Rev.    Prof.    W. 

Milligan.      Crown  8vo.      5s. 
THE  REVELATION  OF  ST.  JOHN.     By  Rev.  Prof.  W.  Milli- 
gan.     2nd  Edition.      Crown  8vo.      7s.  6d. 


6  MACMILLAN  AND  CO.'S 

REVELATION— r^;///;///^^/. 

LECTURES  ON  THE  REVELATION  OF  ST.  JOHN.      By  Very 
Rev.  C.  J.  Vaughan.      5th  Edition.      Crown  8vo.      los.  6d. 


THE  BIBLE  WORD-BOOK.    By  W.  Aldis  Wright.    2nd  Edition. 
Crown  8vo.      7s.  6d. 


Cbrietian  Cburcb,  1f)i6tor?  of  tbe 

Church  (Dean).— THE  OXFORD  MOVEMENT.  Twelve 
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Cunningham  (Rev.  John).— THE GROV^TH  OFTHE  CHURCH 
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Dale  (A.  W.  W.)— THE  SYNOD  OF  ELVIRA,  AND  CHRIS- 
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Hardwick  (Archdeacon).— A  HISTORY  OF  THE  CHRISTIAN 

CHURCH.  Middle  Age.  Ed.  by  Bishop  Stubbs.  Cr.  8vo.  ids.  6d. 

A  HISTORY  OF  THE  CHRISTIAN  CHURCH  DURING  THE 

REFORMATION.  Revised  by  Bishop  Stubbs.  Cr.  8vo.    ids.  6d. 

Hort  (Dr.  F.  J.  A.)— TWO  DISSERTATIONS.  I.  On 
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"  Constantinopolitan "  Creed  and  other  Eastern  Creeds  of  the 
Fourth   Century.     8vo.      7s.  6d. 

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THEOLOGICAL  CATALOGUE  7 

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Dissent  in  its  Relation  to — 

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TIIKOLOGK'AL  CATALO(;UE  9 

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TIIKOLOGICAL  CATALOGUE  li 

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THEOLOGICAL  CATALOGUE  13 

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14  MACMILLAN  AND  CO.'S 

Kirkpatrick  (Prof.  A.  F.) — contimied. 

THE  DOCTRINE  OF  THE  PROPHETS.     Warburtonian  Fectures 
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ORDINATION  ADDRESSES  AND  COUNSELS  TO  CLERGY. 

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DISSERTATIONS  ON  THE  APOSTOLIC  AGE.     Svo.     14s. 
BIBLICAL  MISCELLANIES.     Svo.  [/;/  the  Press. 

Maclaren  (Rev.  Alexander) — 

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A  SECOND  SERIES  OF  SERMONS.    7th  Ed.    Fcap.  Svo.    4s.  6d. 
A  THIRD  SERIES.      6th  Edition.      Fcap.  Svo.      4s.  6d. 
WEEK-DAY  EVENING  ADDRESSES.  4th  Ed.  Fcap.  Svo.  2s.  6d. 
THE  SECRET  OF  POWER,  AND  OTHER  SERMONS.     Fcap. 
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Macmillan  (Rev.  Hugh) — 

BIBLE  TEACHINGS  IN  NATURE.      15th  Ed.      Globe  Svo.     6s. 
THE  TRUE  VINE  ;   OR,  THE  ANALOGIES  OF  OUR  LORD'S 

ALLEGORY.      5th  Edition.      Globe  Svo.     6s. 
THE  MINISTRY  OF   NATURE.      Sth  Edition.      Globe  Svo.     6s. 
THE  SABBATH  OF  THE  FIELDS.    6th  Edition.      Globe  Svo.   6s. 
THE  MARRIAGE  IN  CANA.      Globe  Svo.      6s. 
TWO  WORLDS  ARE  OURS.      3rd  Edition.      Globe  Svo.      6s. 
THE  OLIVE  LEAF.      Globe  Svo.      6s. 

THE  GATE  BEAUTIFUL  AND  OTHER  BIBLE  TEACHINGS 
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Mahaffy  (Rev.  Prof.)— THE  DECAY  OF  MODERN  PREACH- 
ING :  AN  ESSAY.     Crown  Svo.     3s.  6d. 
Maturin  (Rev.  W.)— THE  BLESSEDNESS  OF  THE  DEAD 

IN  CHRIST.      Crown  Svo.      7s.  6d. 
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THE  KINGDOM  OF  CHRIST.     3rd  Ed.     2  Vols.     Cr.  Svo.     12s. 

EXPOSITORY  SERMONS  ON  THE  PRAYER-BOOK  ;  AND  ON 

THE  LORD'S  PRAYER.      New  Edition.      Crown  Svo.      6s. 


THEOLOGICAL  CATALOGUE  15 

Maurice  (Frederick  Denison) — co)iti)nicd. 

SERMONS  PREACHED  IN  COUNTRY  CHURCHES.  2na 
Edition.      Crown  8vo.      6s. 

THE  CONSCIENCE.  Lectures  on  Casuistry.   3rd  Ed.  Cr.  8vo.  4s.  6d. 

DIALOGUES  ON   FAMILY  WORSHIP.      Crown  8vo.     4s.  6d. 

THE  DOCTRINE  OF  SACRIFICE  DEDUCED  FROM  THE 
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THE  RELIGIONS  OF  THE  WORLD.  6th  Edition.  Cr.  8vo.  4s.  6d. 

Ox\  THE  SABBATH  DAY;  THE  CHARACTER  OF  THE 
WARRIOR;  AND  ON  THE  INTERPRETATION  OF 
HISTORY.      Fcap.  8vo.      2s.  6d. 

LEARNING  AND  WORKING.     Crown  8vo.     4s.  6d. 

THE  LORD'S  PRAYER,  THE  CREED,  AND  THE  COM- 
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SERMONS  PREACHED  IN  LINCOLN'S  INN  CHAPEL.  In  Six 
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Collected  Works.      Monthly  Volumes  from    October    1892. 

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CHRISTMAS  DAY  AND  OTHER  SERMONS. 
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GOSPEL  OF  ST.  JOHN. 
EPISTLE  OF  ST.  JOHN. 
LECTURES  ON  THE  APOCALYPSE. 
FRIENDSHIP  OF  BOOKS. 
SOCIAL  MORALITY. 

PRAYER  BOOK  AND  LORD'S  PRAYER. 
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Milligan  (Rev.  Prof.  W.)— THE  RESURRECTION  OF  OUR 
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THE    ASCENSION    AND    HEAVENLY     PRIESTHOOD    OF 
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Moorhouse  (J.,  Bishop  of  Manchester) — 

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NATURAL  RELIGION.  By  the  author  of  "  Ecce  Homo."  3rd 
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Pattison  (Mark).— SERMONS.      Crown  Svo.      6s. 

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i6  MACMILLAN  AND  CO.'S 

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PARADOXICAL   PHILOSOPHY:      A    Sequel  to    "The    Unseen 

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Stubbs  (Rev.   C.  W.)— FOR  CHRIST  AND  CITY.      Sermons 

and  Addresses.      Crown  Svo.      6s. 


THEOLOGICAL  CATALOGUE  17 

Tait  (Archbishop) — 

THE  PRESENT  POSITION  OF  THE  CHURCH  OF  ENGLAND. 

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Addresses  dehvered  at  his  Second  Visitation.      8vo.      4s.  6d. 
THE  CHURCH  OF  TIIE  FUTURE.      Charges   delivered   at  his 

Third  Quadrennial  Visitation.    2nd  Edition.    Crown  8vo.     3s.  6d. 

Taylor  (Isaac).— THE  RESTORATION  OF  BELIEF.      Crown 
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Temple  (Frederick,  Bishop  of  London) — 

SERMONS     PREACHED    IN    THE    CHAPEL    OF    RUGBY 
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THIRD  SERIES.     4th  Edition.      Extra  fcap.  Svo.      6s. 
THE  RELATIONS   BETWEEN   RELIGION  AND   SCIENCE. 
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Trench(Archbishop).—HULSEAN  LECTURES.     Svo.     7s.  6d. 

Tulloch  (Principal).— THE  CHRIST  OF  THE  GOSPELS 
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EPIPHANY,  LENT,  AND  EASTER.     3rd  Ed.    Cr.  Svo.     ids.  6d. 
HEROES  OF  FAITH.      2nd  Edition.      Crown  Svo.      6s. 
LIFE'S     WORK    AND    GOD'S     DISCIPLINE.       3rd     Edition. 

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FOES  OF  FAITPI.      2nd  Edition.      Fcap.  Svo.      3s.  6d. 
CHRIST    SATISFYING    THE  INSTINCTS   OF   HUMANITY. 

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i8     MACMILLAN  AND  CO.  S  THEOLOGICAL  CATALOGUE 

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RESTFUL  THOUGHTS  IN  RESTLESS  TIMES.      Crown  Svo. 

[/«  tlie  Press. 
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Vaughan  (Rev.   Robert).  — STONES   FROM   THE   QUARRY. 

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VI.  50.  T. 93 


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